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AN 



ESSAY 



DIVINE AUTHORITY 



NEW TESTAMENT. 



BY DAVID BOGUE. 



SECOND EDITION, REVISED. 



These things are written that ye may believe that Jesus is the Christ, the 
Sou of God j and that believing ye may have Life through his Name. 

John xx. 3U 



LONDON: , 

PRINTED BY C. WHITTINGHAM, DEAN STREET, 

FOR T. WILLIAMS, STATIONERS' COURT, LUDGATE STREET* 



1304, 



\so4 



PREFACE. 



The following Treatise was drawn up at the 
request of the London Missionary Society. 
That zealous and active body resolved to print 
a very large edition of the New Testament for 
the use of the people of France. On considering 
the wide spread of infidelity in that country, it 
was thought it would be for their edification, to 
accompany it with an Essay' on the Divine 
Authority of the Writings of the Evangelists and 
Apostles. The office was assigned to me, and 
it was accepted by me. The difficulty of it 
was felt, when it was too late to retract : and I 
blushed to think, that 1 should have dared to 
take up the pen on a theme, to which many of 
the first men in the republic of letters for 
talents, learning, and goodness^ had. bent the 
whole strength of their mind. However I had 
undertaken the task, and it was necessary to 
proceed. One thing gave rae encouragement, 
as it pointed out the necessity of the work, 
namely, that though there were many books 
of the highest excellence on the evidences of the 
christian religion, not one was suited to our 
views : and a treatise more appropriate to the 

A. 2 



particular object was needed to answer the 
present purpose. Such a treatise it has been 
my endeavour to furnish. 

But that the reader may judge of the Essay 
according to the writer's design, I beg leave to 
Jay before him the plan I pursued, as best 
adapted to attain the proposed object. 

I have endeavoured to keep always in view 
the persons for whose benefit it was intended. 
Deists are the men addressed. Atheists I leave 
entirely out of the question. To propose the 
evidences of Christianity to men who cannot read 
the existence of God in the works, of creation, 
is perdere et oleum et operam. The deists are 
supposed to hold what we call the principles of 
natural religion : and if in addition to this, they 
be considered as in a great measure ignorant of 
the real doctrines of the gospel, and prejudiced 
against it as containing all the superstition of 
the church of Rome, it will finish the outlines 
of their character. For such I write: and it 
will be proper for the English reader to keep 
this in view. 

It has been my study to select those argu- 
ments of which a person may see the force by 
reading the New- Testament: and to it has 
been my constant appeal. Such proofs as re- 
quired a critical skill in languages or history, 



did not appear suited to the occasion. As 
the Essay should suit the mass, as well as 
men of science, what may be called common 
sense arguments, addressed to the understand- 
ing and conscience of men who had the New 
Testament in their hands, have been chiefly 
employed, as best adapted to general convic- 
tion. 

Those who are intimately acquainted with 
the deistical controversy, and who need but a 
hint in order to recal a whole chain of reason- 
ing to the mind, may complain that I have 
dweit too long on each particular. Others who 
love to see a subject accurately treated, and 
arguments fully exposed to view, will find fault, 
because the particulars are not sufficiently 
illustrated. My course lay between these two. 
The former was altogether improper, because 
the persons I address are supposed to be in a 
great measure unacquainted with the subject. 
The latter would have been tedious to those 
for whom it is designed, and besides would 
have swelled the Essay into several volumes. 
It has been my aim to bring forward the 
substance of the evidence, and to illustrate each 
particular so far, that a person who previously 
had little knowledge of the subject might see 
and feel the force of the argument. Whether 
I have succeeded, it is the province of the 
reader to judge. If I could have spared more 



VI 

room, I should have enlarged (what some ma} 
think least to the purpose) the first chapter of 
the Essay: because I believe that one grand 
reason why many reject the New Testament, 
is because they are ignorant of its principles, 
and have taken up false ideas of the gospel of 
Jesus Christ. 

If the arrangement be perspicuous and easily 
remembered, it will answer the author's wish. 
The divisions may appear formal ; but he 
thought they would render an Essay of this 
kind more distinct ; and likewise that a person 
who would not venture on an undivided book, 
might be induced to read a short section, and 
from one be led on to another. As to language, 
his endeavour has been to render the ideas as 
plain and as obvious as he could, to minds un- 
accustomed to religious enquiries; and to com- 
prise as much useful matter in as few words, as 
could be done without obscurity. Whether 
he has been able to render it interesting must 
be left to the judgment of others. A more 
adorned style might have been agreeable to 
many ; but one man has his gift and taste in 
one way, and another in another. 

Readers need to be reminded of this diversity 
of taste in composition ; and that on account of 
it, all cannot possibly have their own gratified 
in any one performance. How differently do 



vn 

men convey their ideas ! We perceive a dif- 
ference as to the matter, the form, the arrange- 
ment, the length and manner of illustration, 
the st}^le and degree of decoration. Very 
many persons who read, but never wrote books, 
are not sufficiently considerate as to this point. 
They expect a greater conformity to their taste, 
than it is in the power, were it the inclination, 
of a writer to comply with; and if they do not 
find their own favourite mode of composition, 
they condemn the work. But a man might as 
well insist, that others should have the same 
contour of face, and eyes and hair of the same 
colour with his own. It should be remembered, 
that every man has his manner; and if a person 
write a book, provided it be composed so as to 
answer the purpose in a suitable degree, im- 
partial and candid readers should allow him to 
do it, and indeed should expect him to do it in 
his own manner ; and they have no just reason 
to complain on this account. 

It has been, as you will observe, my study to 
address deists, without bitterness and without 
contempt. I have made use of no harsh terms 
nor furious invectives, being convinced " that 
the wrath of man worketh not the righteousness 
of God :" but I have treated them fairly, as I 
wish them to treat the gospel and its advocates, 
A person who is conscious of truth on his side, 
is under no necessity of having recourse to 



Vlll 

scurrility and abuse. Some writers on the 
subject have taken very high ground, and 
always speak of deists with the most sovereign 
contempt, and the most pointed virulence, as 
men destitute of the- shadow of a pretence for 
their infidelity. One would imagine from 
their representations, that those who profess to 
be christians are all angels ; and those who re- 
ject it are all devils. With respect to the ful- 
ness of evidence from the scriptures for the 
truth of Christianity, we perfectly accord : but 
when we consider frdm what premises men 
frequently draw their conclusions, and form 
their judgment ; and that they look at the effects 
of a religion more than at its principles , there is 
reason to lament that they have had so much 
to offer as an excuse for their unbelief. The 
superstitious worship of the church of Rome, 
combined with the absurdity of her peculiar 
tenets, and rendered more offensive by the im- 
pure or ambitious lives of many of the most 
dignified of her clergy, have proved a stumbling 
block to millions, and produced a rejection of 
the gospel. In protestant countries, though 
the creeds of the different churches be pure, 
have not deists had too much to alledge against 
the conduct of those who profess the christian 
religion, and still more against the worldly 
spirit (I speak it with grief) of too many of its 
ministers? What indecorous means are often 
publicly employed to obtain ecclesiastical pre- 



ferments : and when obtained, though present- 
ing full employment for the utmost exertions 
of an individual ; in every lounge of idleness, 
in every scene of amusement, in every haunt 
of pleasure, are they to be daily found. What 
influence may such conduct be expected to 
have on those who witness it, and especially oh 
those who associate with them ? " These men," 
they will say, " know the gospel better than 
we: but it is plain from their life and conver- 
sation, that they do not believe it: and w r hy 
should we?" These excuses will not avail for 
their acquittal in the sight of God; but they 
should influence the defenders of Christianity 
to treat them with less severity. 

It may be said, " they have treated Christia- 
nity in the most shameful manner." True: 
but if their religion warrants them in such un- 
becoming dispositions of mind, let us act ac- 
cording to the tenor of ours, and defend the 
gospel in its own spirit. " The servant of the 
Lord, while he contends earnestly for the faith 
once delivered to the saints, must not strive, 
but be gentle unto all men, in meekness in- 
structing those that oppose themselves, if God, 
peradventure, will give them repentance to the 
acknowledging of the truth." Many deists, 
considered as members of civil society, are re- 
spectable men : let them too as immortal crea- 
tures be treated with respect. Their situation 

A3 



is dangerous beyond expression ; let them be 
treated with the tenderest pity : they need it. 
Christianity loses nothing by being defended 
with her own weapons alone. 

I am not at all astonished at the increase of 
infidelity : but let it ever be remembered, the 
causes were not of yesterday. In France, after 
the persecution and banishment of the pro- 
testants w r ith a thousand circumstances of worse 
than Robertspierrcan cruelty, and the entire 
destruction of their public worship, there re- 
mained nothing but the vast mass of supersti- 
tion, which covers the Romish church from 
head to foot. Such a figure may beworshipped 
among a grossly ignorant people, as in Austria, 
and Bavaria, and Portugal, and Spain ; but 
knowledge was rapidly increasing in France ; 
and men enlightened by science could not view 
the tricked up harlot, but with contempt and 
with disgust. As the New Testament was not 
a book in common use as here, they fell into the 
same mistake with their descendants, concern- 
ing whom an author who wrote not long ago 
at Paris, in her description of the literary deists, 
says, " It never entered into their mind to 
conceive that popery and Christianity are two 
different things." Imagining what they saw 
was the very religion which Jesus and his 
apostles published to the world, they despised 
it, and they rejected it. After having seen 



XI 

high mass performed in all its splendour in the 
capital of Louis xvi, and low mass in various 
churches there; I profess that instead of won- 
dering that multitudes of the people in that 
country became deists, I rather wonder that 
any could possibly continue to profess them- 
selves christians, provided popery and Christia- 
nity be the same. 

In England the seeds of infidelity began to be 
sown above a century ago in the neglect of the 
religious instruction of young people by mi- 
nisters and parents, along with the other causes 
which have been enumerated. The field be- 
came green : it grew slowly towards maturity, 
tUl late events, like the rains and suns which 
rapidly advance the harvest, made the ears of 
the vast field appear. Multitudes were thunder- 
struck, when they observed that the crop was 
Infidelity; whereas it was just as natural a 
produce, as if hemlock had been sown, and 
a field of hemlock was raised to maturity. 
Nothing else could reasonably have been ex- 
pected. 

While I am not astonished at, I am not afraid 
of infidelity. No fears either for the gospel, 
or the church of Christ disturb my mind. The 
church is founded on a rock, and the gates of 
hell shall not prevail against it. The gospel 
has stood its ground against far more formida- 



XIV 

which the whole may be seen to greatest advan- 
tage, so it is in such subjects as that before us. 
There is a, first, which a writer will endeavour 
to seize, and from thence be led on to a second, 
and a third, so as to give to the whole the 
greatest degree both of clearness, interest, and 
force. It frequently happens that the proper 
beginning is not with that which is first in point 
of time : — in the present instance this is the 
case. The person who is little acquainted with, 
and rejects the scriptures, should begin with 
the New Testament, as containing the system 
of Christianity in its full perfection. When he 
has read it with serious attention, let him then 
ascend to the writings of the Old Testament, and 
he will find additional confirmation of the gos- 
pel, from the preparations which, he will see, 
were made for the coming of Jesus Christ : the 
Old Testament will likewise be moi*e easily and 
better understood. Whereas if a deist begin 
with the Old Testament, there are so many 
things through the whole of the volume, but 
especially in the Mosaic oeconomy, referring to 
the christian dispensation, which cannot be un- 
derstood, and the design of which cannot be 
known till he has read the New Testament, 
that he is in danger of growing weary of the 
pursuit, and giving it up in disgust. In the 
other way he perceives the reason of every 
thing as he goes along; and his task is ren- 
dered more easy and delightful. It has this 



XV s 

additional recommendation, that it was the 
method which the apostles pursued. — Should 
this essay be deemed to answer the purpose for 
which it is designed, the writer at a future 
time, should opportunity be given, may at- 
tempt a treatise on the Divine Authority of the 
Old Testament : and he conceives that there is 
a great variety of important considerations on 
the subject, to which not only deists but like- 
wise many christians have Hot paid the atten- 
tion which they merit. 

If it be asked why an essay which was in- 
tended for France alone, is printed in the Eng- 
lish tongue, my answer is, that the measure 
was approved and recommended by some gen- 
tlemen to whose judgment I pay great de- 
ference. They thought it might be useful in 
this country : and it was giving me an oppor- 
tunity of submitting it more fully to the friends 
of the gospel, from whose remarks I promised 
myself much assistance ; and hoped that I 
should thus be enabled to render it more fit to 
answer the proposed end, and less unworthy of 
being translated into the French tongue. On 
a perusal of the Essay, faults and defects are 
perceived in the printed copy which were not 
so obvious in the manuscript. Those which 
the writer had remarked, and such as were ob- 
served and communicated to him by others, 
there would be an opportunity of altering, be- 



XV1J1 

was likewise published at Paris. I am not suf- 
ficiently acquainted with that tongue to form a 
judgment of it ; but I am informed, that to a 
high degree of elegance it unites the strictest 
fidelity. 

The English edition being sold off, a se- 
cond has been called for, and is now pre- 
sented to the public with various corrections, 
which, it is hoped, will be found to be improve- 
ments. That the divine blessing may accom- 
pany it, and render it profitable to every reader, 
and to those especially for whose use it was de- 
signed, is the author's fervent prayer. 

Le style de cet ouvrage est celui qui convient au sujet. 
Du naturel> de la simplicity, point de luxe, point de 
clinquant oratoire. Un livre de raisonnement ne doit 
point etre ecrit comme un livre d'imagination ; et Taustere 
langage de la raison ne veut pas que la clarte* soit sa- 
crifice aux ornemens, ni la justesse des expressions a leur 
enluminure. 



CONTENTS. 



Page 

Introduction...... * 

chapter i. 

CF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM THE PRINCIPLES 
WHICH IT CONTAINS , 14 

Sect. 

I. The Character of God as delineated in the New 

Testament 15 

II. The Character of Jesus Christ 19 

III. The delineation of human nature 29 

IV. The doctrine of a Mediator, and redemption 

through him. ^31 

V. The moral precepts of the Gospel : 39 

VI. The manner in which a future state is represented 

in the New Testament 44 

VII. The motives proposed by the Gospel 48 

VIII. The characters which the New Testament is de- 
signed to form 51 

IX. The happiness which results from the influence of 

the Gospel in forming such characters 55 

X. There is every thing in the New Testament which 
a revelation from God may be expected to 
contain .... 60 



CHAPTER H. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY 0* 
THE NEW TESTAMENT, ARISING FJIOM CONSIDE- 
RATIONS SUGGESTED BY ITS CONTENTS 64 

I. The New Testament conveys more improvement 

to the mind than any other book 65 

II. There are no false principles in the New Testa- 
ment 69 

III. The New Testament is in direct opposition to 

every depraved principle in human nature..... 7ft 



XX 

Sect. Ttige 

IV. Men never get before the Testament 76 

V. The fullness of the New Testament.. 79 

VI. The scheme of the divine government as repre- 
sented in the New Testament is vast and ex- 
tensive 82 

VII. The appearance and tendency of the moral world 

confirm the principles of Christianity 84 

VIII. The manner in which the New Testament ad- 

dressesmen 89 

IX. The harmony of the writers of the New Testa- 
ment * 91 

CHAPTER III. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF 
THE NEW TESTAMENT, ARISING FROM THE TES- 
TIMONY OF THE APOSTLES 90 

I. The quality and number of the witnesses 103 

II. Their qualifications for bearing testimony to 

Christ 105 

III. Their sincerity and personal conviction of the 

truth of their testimony 107 

IV. Their constancy and perseverance in bearing 

testimony 108 

V. Their sufferings for the sake of their testimony 1 1 1 

VI. Their martyrdom as a seal to their testimony 113 

VII. It could not be the design of the apostles to ac- 
complish a good end by bad means 116 

CHAPTER IV. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY O? THE 
NEW TESTAMENT, ARISING FROM SOME ADDI- 
TIONAL CONSIDERATIONS, WHICH FURTHER CON- 
FIRM THE TESTIMONY OF THE APOSTLES 118 

I. The improbability of the apostles contriving a 

new religion.,.,. ,.., v ,.,.....,,, , 119 

II. The divine origin of the New Testament may be 

inferred from the talents of the writers 121 

III. The penmen of the New Testament wrote with 

ease on every subject 123 

IV. The serious spirit with which the apostles write 

gives weight to their testimony.. 124 



XXI 

Sect. Page 

V* No little or evil passions are betrayed by the 

writers of the New Testament 125 

VI. The humility of the writers of the New Testa- 
ment . 127 

VII. The apostles acted as men believing their testi- 
mony to be true 130 

VIII. The apost!es do not encourage the prejudices, nor 

flatter the passions of men 133 

IX. The high tone of authority which the writers of the 

New Testament use , 136 

X. The character in which the founder and first 

teachers of Christianity appeared 138 



CHAPTER V. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF 
THE NEW TESTAMENT, ARISING FROM MIRA- 
CLES « 142 

I. The possibility and existence of the miracles of the 

Ne w Testame nt .' 144 

II. The number, variety, and manner of the miracles 
performed in confirmation of the christian re- 
ligion . 145 

III. The design of the miracles recorded in the New 

Testament..., 148 

IV. The time and place of the miracles of the New 

Testament considered as furnishing evidence in 

favour of Christianity 150 

V. Evidence of the reality of the miracles of the New 

Testament 152 

VI. A review of some particular miracles of the New 

Testament ,.. 155 

CHAPTER VI. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 

NEW TESTAMENT, ARISING FROM PROPHECY... 161 

I. The character of the prophets 162 

II. The nature, minuteness, and extent of prophecy.. 164 

III. The design of prophecy ,,.. 167 

IV. The degree of clearness in prophecy. , 169 



* XX11 

sect. Page - 

V. The prophecies concerning Christ 171 

VI. The destruction of Jerusalem by the Romans 173 

VII. The prophecies concerning Antichrist 176 

Villi The existence and state of the Jews as a separate 

people..; -.... M 182 

CHAPTER VII. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF 
THE NEW TESTAMENT, ARISING FROM THE SUC- 
CESS OF THE GOSPEL 187 

I. The nature of the christian religion as contained 

in the New Testament 188 

II. The persons by whom the christian religion was 

propagated... 189 

III. The means which were employed for propagating 

the Gospel 191 

IV. The opposition made to the Gospel 194 

V. The sacrifices which those must make who em- 
brace the Gospel., 197 

VI. The success of the Gospel, and the number of its 

converts 200 

VII. Christianity could have had no success if it had not 

been true 204 

CHAPTER Via. 

OBJECTIONS AGAINST THE DIVINE AUTHORITY OF THE 

NEW TESTAMENT CONSIDERED 209 

I. Obj. If we must examine one religiou in order to 
discover its divine origin, it is reasonable that we 
should examine all, and weigh their evidence ; 
and this is so tedious, as well as arduous a task, 
that our lives would be at end before it can be 

accomplished 212 

II. Obj. Christianity generates a timid passive spirit, 
and is not calculated for forming great charac- 
ters, or producing men who will prove extensive 

benefactors to mankind..... 215 

III. Obj. Christianity is the friend of despotism, and 

the enemy of liberty... M , 21? 



XX 111 

Sect. pjjc 
IV. Obj. Christianity establishes a system of priest- 
craft, and exalts the Clergy to exorbitant 
wealth, and a spiritual despotism over the con- 
sciences of men 222 

V. Obj. The blood which Christianity has shed, the 
massacres which it has planned and executed, 
and the miseries it has brought upon the earth, 
must seal its condemnation 227 

VI. Obj. Christ's appearance on earth was distin- 
guished by a meanness which seems beneath 
the dignity of the Son of God 223 

VII. Obj. Christianity is known only to a small por- 
tion of mankind : if it were from God would it 

not be universal in its extent? 231 

VIII. Obj. The effects produced in the world by the 
christian religion have been few and small, and 
of little benefit to the human race.. 233 

IX. Obj. The attachment of multitudes to Christianity 

arises merely from the prejudices of education 237 
X. Obj. Very few of the great and the learned em- 
braced the christian religion 238 

XI. Obj. There are many divisions, and great dis- 
sensions among christians 240 

XII. Obj. There is much obscurity in the New Testa- 
ment, and there are many things mysterious.... 242 

XIII. Obj. When we survey the form and mode of com- 

position of the books of the New Testament, we 
cannot conceive that they were written by 
divine inspiration 247 

XIV. Obj. How can we be certain that the books of the 

New Testament were written by the Apostles of 
Christ: and if they were, that they have not 

been interpolated and corrupted since 250 

XV. Obj. Many of the advocates for the religion of 
Jesus inveigh bitterly against philosophy, be- 
cause they know that Christianity cannot bear 
the strict scrutiny of her penetrating eye 254 



XXIV 

CHAPTER IX. page 

THE SENTIMENTS AND CONDUCT OF THE DEISTS 

BRIEFLY CONSIDERED 260 

Sect. 

I. Deists do not examine Christianity with the spirit 

of men who are searching after truth. 261 

II. Deists do not seem, even with respect to their own 

system of religion, to be in earnest, either as 

to the practice or propagation of it 264 

III. How little the enemies of Christianity have been 

able to say against it, merits notice 269 

IV. From a spirit of opposition to the Gospel, and in 

order to destroy its credibility, deists run into 

the grossest absurdities 272 

V. The system of the deists does not supply the 
place of the Gospel, nor make suitable and suf- 
ficient provision for the happiness of man 275 

VI. There is good reason to conclude that the system 
of natural religion, which the deists profess to 

hold, is derived from the New Testament 279 

VII. A comparison between the most eminent deists 
and christians, as to their temper and conduct 

in life 282 

VIII. The most eminent deists and christians compared, 
as to their views and hopes at the approach of 
death 284 

CHAPTER X. 

SOME MISCELLANEOUS CONSIDERATIONS, AND CON- 
CLUSION , 292 

I. The harmony of the different parts of the evidence 

for Christianity 293 

II. Every man of a good disposition must wish the 

Gospel to be true... 295 

III. The temper required by the New Testament in 

those who examine the evidences of Christianity 297 

IV. The truth of the christian religion believed by those 

who have spent all their days in studying the 

New Testament 300 

Conclusion..,....,,....,.. , .,..,..,...„. . 305 



INTRODUCTION. 



Immortality is the glory of man. Take it 
away, and he sinks into insignificance. They 
debase human nature who consider death as the 
close of their existence. But you shudder at the 
degrading thought; and, agreeably to the dic- 
tates of reason and truth, deem yourselves 
formed for eternity. Cherish the vast idea ; 
and aspire after a happiness which will never 
end. 

Will you permit a friend, though unknown ^ 
to solicit your attention to a book which was 
written with the godlike design of raising you 
to the perfection of your nature and to happi- 
ness, by conducting you to God? The book 
demands examination, and represents it as cri- 
minal in men, if they will not weigh its evi- 
dence and contents in the balance of impartial 
reason, and give it that reception to which it 
is entitled. 

Do not turn away with disdain and say, <c I 

will not read it." That is not the language of 

• wisdom. The book claims its origin from God ; 

and its object is to teach you how to serve him, 

and how to attain the highest felicity. — " Bat I 

B 



am sure it is not true/' Millions have read and 
acknowledged its truth: among: these have 
been the most conscientious of men, and the 
first luminaries of science, than whom none 
were ever better qualified to examine its na- 
ture and excellence: and they had no. worldly 
interest to serve by professing to believe the 
gospel. When a Bacon, a Paschal, a Boyle, 
a Newton, a Locke, and a Leibnitz, have 
examined and received Christianity as true, 
can you call yourselves impartial enquirers af- 
ter truth and happiness, if you refuse to examine. 
It is not desired that you should believe be- 
cause they believed ; but that you would ex- 
amine what they believed to be truth? and the most 
important truth. I intreat you to read the New 
Testament. Till then, you cannot possibly 
know whether it is to be rejected or received. 
A cursory reading is not sufficient: it requires 
a repeated perusal and diligent study, that you 
may clearly perceive its scope, its design, its 
general principles, and particular truths. With- 
out this, to call yourself either christian or deist 
would be alike unbecoming and unreasonable ; 
for you are not qualified to judge of its merits, 
and cannot with justice either approve or con- 
demn. Without reading and understanding 
the New Testament, either of the names will 
cover him who wears it, not with honour but 
with disgrace. A man of reason will examine 
before he decide. 



3 

Let the examination be conducted with im- 
partiality. Christianity desires no bias in her 
favour till examination take place ; all she re- 
quires is, (and is it not reasonable r ) that no pre- 
judice should beenlertained to her disadvantage. 
She calls you to banish levity when you begin 
to read ; to proceed with seriousness of mind ; 
and to summon up all the energies of the soul 
to the work. The enquiry, she says, is of infi- 
nite importance ; and your happiness in a fu- 
ture state depends upon the issue. Will it then 
be unsuitable, before you proceed, to offer up 
a supplication to the Father of Lights, from 
whom cometh down every good and perfect gift ; 
that he would illuminate your understanding to 
perceive the truth; and incline your heart to 
embrace it, wherever it may be found ? 

True Religion is the thing sought for ; and 
it will be allowed that it ought to teach us not 
only what God is, but how he is to be wor- 
shipped and served-, in what manner we may 
be admitted to enjoy his friendship ; and how 
we may do the things which please him. A 
religion which does not give us information on 
these subjects, is entirely insufficient. That a 
revelation from God is necessary for thispmrposc, 
has been a common sentiment among mankind : 
and may we not consider it just r Let him who 
would deny it, take a view of the condition of 
the world, and of the history of man. What 
nation in a state of nature, in ancient or mo- 
B 2 



3ern times, whether civilized or barbarous, has 
preserved itself from sinking into gross ido- 
latry ? Not an exception can be found, unless 
it be among those rude tribes which are so stu- 
pid that no traces of religion are to be disco- 
vered among them. — Wherever idolatry reigns, 
it is an evident proof, that men have stumbled 
and fallen at the very threshold of the temple ; 
and have not advanced so far as to have a sight 
of the proper object of worship. Ignorance of 
the nature of God has been uniformly attended 
with ignorance of man's duty and condition, 
and of a future state of being ; and likewise, as 
may naturally be expected, with the most 
dreadful depravity of manners, and the preva- 
lence of every kind of vice. — Let the descrip- 
tion of the ancient heathen world in the epistle 
of Paul to the Romans, the 1st chapter from 
the 20th verse, to the end, be compared with 
the most authentic documents of the state of 
morals among the pagan nations of antiquity, 
or those of modern times ; and it will be found 
that the portrait drawn by the apostle is not 
overcharged in its colours, but is a perfect like- 
ness of the original. 

Were this an abstract question, an answer 
might be more difficult, and less satisfac- 
tory: but it is a question of fact, and the mul- 
titude of idolaters in every heathen land pro- 
claims the necessity of a divine revelation. To 
alledge that Socrates and Plato by the 



strength of reason discovered many noble prin- 
ciples of religious truth, does not solve the ob- 
jection*. The question is, not what a few 
persons of superior genius have been able todo 9 
but to find a rule of life for the mass of man- 
kind. That they have not been able to disco- 
ver it for themselves ; or if any have discover- 
ed it, that they have not been able to render it 
so far of use, as to banish idolatry from a 
single city, (and they had hundreds and thou- 
sands of years to do it in), ancient Greece and 
Rome, and modern China and Hindostanaiford 
sufficient proof. If then men are to be made 
wise, and good, and happy by the knowledge, 
and worship, and service of .God, a divine re- 
velation is absolutely necessary. 

That the possibility of a revelation was ever 
called in question, may justly excite surprise. 
If men can convey their ideas to each other, 
cannot God convey his to them ? If we can 
send a message by one man to another, or to 
many ; cannot God employ men as messengers 
in revealing his will to men ? 

Arguing from the nature of God, there is 



*' Even Socrates and Plato were idolaters; they 
conformed, and advised others to conform to the religion 
of their country — to gross idolatry and absurd superstition. 
One of the last acts of the former, who is accounted the 
wisest and best man of Pagan antiquity, was to offer a 
cock to Escul apius. If the wisest, and most learned 
were so blind, what must the foolish and the ignorant be 1 



6 

likewise a probability of a divine revelation. 
Kis goodness and men's felicity unite in the 
claim. If religion be lost on earth, who can 
assert it to be improbable, that God will restore 
it? The frequent pretensions which have been 
made to a revelation from God, and the recep- 
tion they have met with, shew that it is a sen- 
timent congenial to the human mind. 

The business then is to endeavour to find out, 
if God has actually given a revelation of his will 
to man ; (you will perhaps add) among va- 
rious pretensions, to distinguish truth from im- 
posture. Here is a book which professes to 
contain what we seek for : — but you say, " Let 
us attend to the claims of the numerous can- 
didates." This, however, is no such hercu- 
lean labour as you imagine. The thing which 
w r e must seek for, is an universal religion, 
or a system which professes to be designed for 
the use and benefit of the whole human race : 
and no other will answer the purpose, what- 
ever its merits may be. To this honour not 
one of the Pagan systems, either ancient or 
modern, prefers a claim. They allow that they 
are only local institutions; and some of them 
even refuse to admit proselytes : consequently 
these are all out of the question, and they can- 
not be heard. The Jewish religion was in- 
tended for the use of one people only, and that 
for a season : the religion of Jesus was the 
first that ever asserted the claim of universality ; 



7 

nor has its claim been ever formally contradict- 
ed since. About six centuries after Christ, 
Mahomet arose. He did not deny the divine 
mission of Jesus of Nazareth. He spoke of 
him in high terms of respect : but he said his 
followers had corrupted the gospel ; and that 
Be was come to restore religion to its purity by 
a new revelation from God. Mahomet then is 
the only competitor with Jesus Christ, and with 
how poor a title to competition will be seen in 
the sequel. 

It is proposed to consider maturely what the 
gospel offers in favour of its being a revelation 
from God; and your serious attention is re- 
quired. After Moses and the Prophets had 
paved the way, in the appointed time Jesus 
Christ appeared ; and declared that he was sent 
from God to be the saviour of sinners y and the 
prophet of the human race. He called twelve 
men to be his disciples, to learn his doctrine 
from his lips, and to be witnesses of his life and 
death, of his resurrection and ascension. When 
he was about to leave the earth, he gave them 
a commission to go forth unto all the world, to 
preach the gospel unto every creature, and to 
convert all nations: and he promised to send 
his Spirit to assist them in the arduous work; 
They obeyed their master's voice ; and every 
where they proclaimed his gospel. Their zeal 
was great, and their success still greater. 

Had the doctrine only floated in the living 



8 

voice, and rested in the memories of men, it 
would,, most probably, have been soon cor- 
rupted or forgotten. In order to prevent this, 
and to preserve it in all its purity to the latest 
ages, it became necessary that it should be com- 
mitted to writing. With this design they com- 
posed various treatises, containing the life of 
Christ, the history of the planting of Christianity y 
letters to the societies or churches which they had 
formed, and a prophetical book in the form of an 
anticipated history of the christian religion, 
from the death of Christ to the end of the 
world. 

These treatises were carefully collected into 
one volume by the disciples of a succeeding 
age : and that volume is called The New Tes- 
tament. The witnesses profess, that it com- 
prises a full account of the christian religion in 
all its parts ; that nothing can be added to it 
without a crime, by any man or body of men ; 
and nothing taken away. They further insist, 
that the book was written by divine inspiration. 
God, they say, so influenced their minds and 
directed their thoughts, that it has neither er- 
ror nor mistake. Every historical fact is record- 
ed as it really was ; every doctrine it contains, 
is the real doctrine of Jesus Christ ; every pre- 
cept is his command ; and every prediction is 
from the Spirit of Jehovah, who suggested it 
to their minds. With respect to language, 
while every one followed that way of express- 



9 

ing himself which was natural to him, and 
which constituted his proper style; God so di- 
rected their pens, that the Xvords they made 
use of, were properly fitted to convey the mean- 
ing of the Holy Spirit in his revelation of the 
w r ill of God. 

Along with these high pretensions, the New 
Testament claims to itself .the exclusive prero- 
gative of conducting the children of men to 
eternal blessedness. Such as refuse its divine 
authority, it charges with the heinous crime of 
shutting the door of mercy against themselves, 
and drawing down destruction upon their own 
heads. But those who submit to its guidance, 
it promises to introduce to the friendship of 
God, to the purity and pleasures of the christian 
life, and to eternal felicity in a future state. 
" He that believeth on the Son bath everlasting 
life : but he that believeth not the Son shall not 
see life, but the w r rath of God abideth on him.'* 
John iii. 36. 

Whether these claims can be substantiated 
or not, is the point at issue. The w r riter be- 
lieves they can be substantiated : he, therefore, 
entreats the serious attention of every reader. 
All he asks is, that every argument may have 
that degree of weight given to it which it de- 
serves. He will be permitted to add, that it is 
the language of a friend, who is not contend- 
ing for victory, nor seeking to prop up a sys- 



10 

tern of falsehood, because by this craft he has 
his living ; but who writes from a disinterested 
love to the truth, and from an ardent desire to 
promote the happiness of his fellow creatures, - 
Before entering on the subject, it may not 
be improper to consider a question which has 
often been asked, namely, " When God gives 
men a revelation of his will, what evidence 
may it be supposed he will give them of its 
truth ?" That God could give such a measure 
of evidence to each individual, that it would 
be impossible for him to have a shadow of 
doubt upon his mind respecting it, we are ab- 
solutely certain : and many may wish that it 
were given. But whether God will give it or 
rot, is a matter in which we cannot decide by 
reasonings a "priori : It must be determined by 
facts. Were we to argue from analogy, we 
should say, it is most probable, that God will 
give evidence sufficient to convince every hum- 
ble, impartial, and honest enquirer after truth ; 
yet not such a measure, but that proud, worldly- 
minded, captious men may find matter of cavil- 
ling, and reject it as an imposture. This is 
the case with respect to the works of creation 
and Providence, and to various matters of the 
greatest importance: and it is likely to be so 
here. One advantage resulting hence is, that 
the New Testament, as the learned Grotius 
remarks, becomes, Tanquam lapis tydius ad 



* 

11 

quern hominum ingenia tententur, a touch-stone 
to try the hearts of men. By an overpower- 
ing evidence this advantage would be lost. 

It becomes us to decide in like manner as to 
the kind of evidence which we may expect to 
find. Some prefer mathematical demonstra- 
tion ; others call for the sight of miracles : but 
if any one would say, " I will not believe, un- 
less this species of evidence be given," surely 
nothing can be more unreasonable. All that 
we have a right to ask is, that the evidence be 
of such a kind as the subject admits, and as we 
are able to judge of, and in such a measure as 
to produce conviction : but here we are to rest. 
We must not presume to dictate to God : He 
will do what seemeth to him best ; not \vhat 
pleaseth us. The whole of his moral govern- 
ment displays this principle of conduct; and 
instructs us, that while he consults the good of 
his creatures, he will not gratify their capri- 
cious and unreasonable wishes. 

It is likewise highly probable that the evi- 
dence will be different, both as to measure and 
kind, to persons living in different countries^ 
and in different ages. — Here is a system of re- 
ligion which endures for ever, offering: itself, 
from age to age, to the acceptance of mankind. 
From the very nature of things, the evidence 
cannot be the same to the man who lived when 
Jesus dwelt on earth, and to him who is now 
invited to embrace the gospel. If, as is asserted, 



12 

Christianity was ushered in by miracles, the 
former saw them performed ; the latter receives 
them as a matter of testimony. There were 
predictions uttered at that time : the former gave 
credit to them on the strength of the miracles 
which he saw the prophet work : they are be- 
lieved by the latter, on the satisfactory proof 
arising from their full accomplishment. There 
will be a difference too, as to the degree of the 
evidence from the capacities and dispositions of 
men ; for it will be fullest to the most enlarged 
minds, and to the most holy hearts. This dif- 
ference cannot possibly be prevented, but by 
a constant miracle extending in its operation 
to every individual. Not to mention that this 
would go far to annihilate the very existence 
of miracles ; if we look at the ordinary course 
of God's moral government, we shall see, that 
we have no reason to expect any such thing ; 
and that it is directly contrary to his dispensa- 
tions towards the children of men. All that 
wt have any right to expect or ask is, a suffi- 
cient degree of evidence to produce conviction 
in an upright heart : and here we shall not be 
disappointed; for there is enough for all, ex- 
cept those who continue under the influence 
of prejudices and unhallowed passions. 

But let it not be conceived, for it cannot be 
said with any pretence to truth, that there is but 
s-canty evidence of the divine authority of the 
New Testament, Men give credit to things on 



13 

which their greatest worldly interests depend, 
on far less evidence than this book can produce 
in its support. Indeed, if the evidence be ma- 
turely weighed, it will be found to be ample, 
and of various kinds which strengthen and sup- 
port each other, suited to the nature of the 
subject, and sufficient to give the fullest satis- 
faction to every candid and serious enquirer. 









14 



CHAPTER I. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM THE PRINCIPLES WHICH 
IT CONTAINS. 

To speak of the evidences of Christianity, to 
those who are ignorant of the nature of Chris- 
tianity, is almost hopeless labour ; for they can 
but very imperfectly discern their force. Let 
us suppose a man to have been born in one of 
the houses of Herculaneum, and to have dwelt 
in his subterraneous mansion to the years of 
maturity. You wash to convince him, that there 
is a God ; and you put into his hand, " Ray^s 
Wisdom of God in the Creation." I will not 
say that the book is in such a Situation entirely 
destitute of weight ; but I will propose another 
plan. First, bring him forth ; and place him 
near the summit of Vesuvius, when all is still : 
let him behold the sun shining in majesty; and 
take a view of the surrounding country, and 
of the neighbouring ocean. Detain him till 
the day closes, and the stars bespangle the fir- 
mament ; and till the moon afterwards arises 
in her brightness, and makes them disappear. 
With the morning light carry him down to the 
vineyards, and let him walk through the fields 
of corn, and feast his eyes with the varied scenes 
of nature. Put the book into his hands now. 



15 

Will not the arguments appear with more than 
tenfold force ? JProceed in like manner respect- 
ing Christianity; for many weighty arguments 
in its favour rise out of the New Testament, as 
those for the beino- of a God rise out of the 

o 

works of creation. 

To the New Testament, every one who would 
know what the christian religion is, and who 
would enquire after truth with any hope of suc- 
cess, is earnestly intreated to resort. The parti- 
culars here detailed will enable you to form some 
idea of the leading principles of the gospel ; and, 
at the same time, will be sufficient to convince 
yon, that the New Testament is no common book. 
This some, especially of late, have endeavoured 
to represent it ; and too many, without reading, 
have been induced to believe it to be a weak, 
ridiculous compilation, But peruse the follow- 
ing sections ; and I have no doubt, but every 
impartial mind will be obliged to confess, that 
the New Testament is the most extraordinary 
performance which the world has ever seen. 



SECTION L 

The Character of God as delineated in the Neiu 
Testament. 

Consistency is a quality which it is not easy 
for a writer to support, in the persons intro- 
duced into his book, The higher the character ? 



16 

the more difficult is it to keep up the dignity 
which belongs to it. When God is introduced, 
the difficulty rises to its highest pitch. Man 
may speak of man, as to the general principles 
of his nature, in a tolerably accurate way ; but 
for man to speak of God, and to represent him 
in his nature and government, in such a man- 
ner that nothing shall fall beneath the dignity 
of a being infinitely perfect, is an arduous task 
indeed. But the writers of the New Testament 
undertake it. Their volume mav be called the 
book of God. He is introduced at the very 
beginning; and he continues to the end. He 
appears in every page, nay almost in every 
sentence. There is a description of his various 
attributes ; and we see him always clothed with 
power,wisdom, sanctity, rectitude, and goodness. 
He is held up to view as the creator and gover- 
nor of the universe ; and as the saviour of sin- 
ful men. He speaks ; he acts : we are told what 
he has said ; and what he has done. . His ex- 
traordinary interposition for the redemption of 
the human race, is delineated at full length ; 
and we are instructed what he will do, till the 
end of the world, and through all eternity. 

I sit down and enquire how the men of Galilee 
succeed in their hazardous attempt. To my 
astonishment I find nothing which it is beneath 
God to say or do. Some things are above my 
comprehension ; and I do not wonder, for be is 
God and not man. But there is nothing level 



17 

to my capacity, concerning which I can say, 
11 It is unbecoming God to have spoken or acted 
thus." On the contrary, every thing appears 
worthy of God. His plans, so far as I can un- 
derstand them, are infinitely excellent. He is 
ever pursuing the general welfare in the highest 
degree ; he is bringing good out of evil ; and 
actually advancing the happiness of all who 
love and serve him. Did it not lead me into 
too large a field, I would extend the descrip- 
tion to the Old Testament, the- first volume of 
this book. 

I am at no loss to account for this, because I 
believe the writers of the New Testament were 
inspired. But how will you, who reject Chris- 
tianity, account for it ? Whence did these illi- 
terate men acquire so just and exalted ideas of 
the Supreme Being ? 

But the argument is not presented in all its 
extent of evidence, till we compare the New 
Testament with the w r ritings of other men. The 
compositions of the poets of Greece and Rome 
have been celebrated, throughout the world. 
You admire them. Let us take a view of the 
deities which these men, the theologians of 
the ancient pagans, have described. — But their 
lusts, their quarrels, their revenge, their tem- 
per, and their conduct, are so disgusting, that 
the mind cannot bear to institute a comparison. 
How high do the Philosophers of the same 



18 

countries stand in the annals of fame! But 
when we hear some of them denying that there 
is a God, and see others excluding him from 
the government of the world ; and among the 
best of them, for one just sentiment of God, . 
ten that are absurd : — if we find more decent 
company, it is but little more instructive. It is 
equally needless to stop with the votaries of 
Bramha and Buddha in the east : they discover 
a similar taste, and present us with similar de- 
scriptions of the object of their worship. Ma- 
homet, it has been observed, is a peculiar fa- 
vourite with the opposers of Christianity. Let 
us attend to his representation of God: only 
be it remembered that he had the Oid and 
New Testament to copy from : but he could- 
not copy. His features of deity are harsh and 
forbidding. Some of the divine perfections are 
left out: his God is imperfect. The men of 
Judea and Galilee alone could delineate the 
character of God. They have done it so well, 
that in the most polished countries at the pre- 
sent time, none can say, " You have forgotten 
an attribute: we can improve the description." 
— Were they not taught of God ? 



19 

SECTION II. 



Tlie Character cf Jesus Christ. 

yYere there nothing else to distinguish the 
New Testament from other books, this alone 
would establish its superiority. That it is a real 
character which is drawn, and not a fiction, is 
evident from the very representation. No hu- 
man mind would ever have conceived such an 
one. We find nothing like it in any ancient 
writings: Plato and Aristotle had no such 
conceptions. Such a birth, such a life, such 
a death, lie beyond the bounds of human in- 
vention ; for human invention is limited and 
regulated by human passions and pursuits. 
There is a peculiar symmetry of features, a 
certain original and appropriate cast of coun- 
tenance, which proves the portrait to be drawn 
from a real person ; and not to be a fancy piece, 
which sprang out of the imagination of the 
painter. This is eminently the case in the life 
of Christ. The discerning reader will perceive 
it to be no romance, no effort of genius, to 
pourtray a remarkable character which never 
had existence ; but a real personage who lived 
on earth, and did, and suffered, and spoke, and 
acted, what is related of him. If in any in- 
stance human sagacity can discriminate between 
real life and fiction^ it is here ; for a thousand 



20 

circumstances are adduced, which furnish the 
fullest opportunities of distinguishing the one 
from the other. The heated imagination of a, 
write* may fancy that his hero acts naturally 
and according to character in the various situ- 
ations in which he places him ; and those like- 
wise with whom he has intercourse. But one 
reader, more conversant with a peculiar walk 
in life, sees one thing to be unnatural, and 
another, another: and thus the romance is dis- 
covered. But in the life of Christ no such un- 
suitableness appears: all is in Us proper place. 
Were the men of Galilee such proficients in 
deception? No. The conclusion is obvious : — 
They write a true history. 

The perfection of Christ's character is another 
consideration which stamps a peculiar excel- 
lence on the New Testament. A representa- 
tion is given of one entirely free from every 
error and every sin, — of one who is perfectly 
wise and perfectly good. This character is not 
pourtrayed in a few brilliant passages at the end 
of the gospels : it rises out of the whole of the 
history of his life and death. Jesus is presented 
in many, and in different situations. He is in- 
troduced speaking on an infinite variety of sub- 
jects ; he converses familiarly with his friends ;. 
he discourses to the multitude; he replies to 
the cavils of his enemies. He is displayed both 
in active employments and in sufferings : but 
not one word is contrarv to the dictates of wis- 



21 

dom ; not one action contrary to the rules of 
rectitude. He is often thrown into the most 
trying circumstances; and sudden and ensnar- 
ing questions are frequently put to him : but 
his consummate prudence shines forth in his 
answers, and in his conduct; and none can ac- 
cuse him of folly or of sin, In his most bitter 
sufferings, from the hands of his Father, and 
of the Jews, there is neither murmuring against 
God, nor hatred and revenge, nor reviling of 
man. — But he does not rest in negative vir- 
tue : he is all resignation to the will of God. 
His treatment of Judas, when betrayed, and 
about to be delivered up ; his behaviour before 
Pilate ; his words to the daughters of Jerusalem, 
when they wept at his sufferings ; and his prayer 
on the cross for his enemies, all manifest the 
highest and purest efforts of goodness. Not 
one evil passion shews itself in the slightest 
degree ; even in an unbecoming word. No ig- 
norance, no error, no imprudence ; all is truth, 
and all is wisdom. Enthusiasm and supersti- 
tion have no place in this wondrous personage. 
There is from first to last a full display of per- 
fect rectitude and perfect goodness. 

In persons of remarkable activity, who are 
constantly engaged in one duty or another, 
<md who are thereby thrown into situations of 
difficulty and temptation, how hard is it to keep 
free from blame ! Something is* hastily said ; 



something is unwisely done: a reproof is given 
without due consideration ; a reply is too bitter. 
Into the few years of the ministry of Christ is 
compressed a greater portion of good works, 
and active services, than can be found in the 
protracted life of the man who dies at three- 
score years and ten ; and who has served God 
from his youth. But no imperfection is to be 
found: "Which of you," said he, to his bit- 
terest enemies, and he says it to you, " which 
of you convicteth me of sin ?" Examine the 
life of Jesus fully and maturely. It is written 
by four men : and I venture to say with confi- 
dence, you will find nothing which can detract 
from the perfection of his character. No other 
book furnishes a like instance. — A few pages 
of panegyric may be written without a fault. 
A life of tranquil inactivity it may be possible to 
represent without many prominent blemishes : 
but a life of so much business as the New Tes- 
tament exhibits in Jesus Christ, does not exist : 
and it increases a thousand fold the difficulty 
of drawing a perfect character. Yet they suc- 
ceeded. No men of ancient or modern times 
can furnish such an example. Take a view of 
the writers, their education, their manner of 
life, their social intercourse and relations ; and 
you may justly exclaim with astonishment : 
" How were these men alone able to do what 
" allothers, in ancient or modern times, who 



23 

" attempted it, have attempted in vain ! n I 
can think of no other answer but this ; — 
" They were taught of God." 

But there is something still remaining 1 to be 
mentioned in the character of Christ, which is 
equally, if not more extraordinary. While 
the Evangelists uniformly represent him as a 
partaker of human nature, they also speak of 
him as being more than man : for he is not only 
called, the Son of Man, but, the Son of God. 
Here then is an additional difficulty in delineat- 
ing the character of Jesus. There must be 
added, to the perfection of a man, the eleva- 
tion becoming " the Word, who was in the be- 
ginning with God, and who was God, by whom 
all things were made :" nor do we search for it 
in vain. Along with the most amiable conde- 
scension that ever adorned human nature, there 
is united an uniform dignity of sentiment and 
conduct becoming his exalted rank, as the Son 
of God. Jesus speaks with authority ; he pro- 
mises with a consciousness of his power ; he 
confers blessings as one who has a right to be- 
stow'. In every thing, and place, and time, 
he preserves, without the remotest semblance 
of pride or assuming arrogance, the tone of a 
master, and the dignified deportment of one 
who " came down from heaven to give life unto 
** the world ; and who was the only begotten 
u of the Father, full of grace and truth." 

There is another thing respecting Jesus Christ 



u 

which deserves to be thrown into the balance > 
and it is by no means destitute of weight: 
namely, that the Evangelists do not present a 
popular character. There is nothing of the air 
of an impostor in it : it was not calculated to 
gain the approbation of the Jews. They ex- 
pected a Messiah who would lead them on to 
victory, who would subdue all their foes, and 
who would exalt them to worldly dignities. 
Their hopes of these things were high and 
warm, and of long continuance : They had 
drunk them in with their mother's milk : they 
had received them by tradition from their fa- 
thers. Those who wished to impose on them 
and gain their favour, flattered their prejudices, 
and promised them worldly greatness. Thus 
did the false Messiahs act. We see them at the 
head of armies, endeavouring to gain glory to 
the Jewish nation, by the edge of the sword. 
But Jesus of Nazareth comes in a way which 
was altogether unexpected ; in a way which 
dashed all their hopes, and robbed their minds 
of those golden dreams which had so long de- 
lighted them. In short, it was a total disap- 
pointment in a matter which was the sheet-an- 
chor of their hopes, and which occupied their 
whole souls. But there is even more than a 
disappointment: Jesus enjoins an opposite 
temper, on the subjects of his kingdom ; and 
he enforces it by his own example. Instead of 
cherishing their fond expectations, that he 



25 

would erect his standard, and lead him forth to 
victory and glory, he speaks " of the Son of 
" Man being betrayed into the hands of sinners, 
" who would scourge him, and spit upon him, 
" and put him to death." Nay, more, in- 
stead of encouraging their ideas of superiority 
to the Gentiles, he utters various parables to 
convey the unwelcome, because humbling idea, 
that the Gentiles were to be admitted to a par- 
ticipation of the same privileges with the Jews ; 
and that men of all nations, who received the 
gospel, were to be melted down into one holy 
brotherhood. Is this the conduct of an im- 
postor ? Can either the person described, or 
the w r riters, excite suspicions of an intention 
to deceive P. ? 



* Instead of soliciting permission, I shall be entitled to 
thanks for inserting here the no less just than eloquent, the 
inimitable description of the character of Christ, drawn 
by the hand of a master. 

'* I will confess to you that the majesty of the scriptures 
strikes me with admiration, as the purity of the gospel 
hath its influence on my heart. Peruse the works of our 
philosophers, with all their pomp of diction : how mean, 
how contemptible are they compared with the scripture ! 
Is it possible that a book, at once so simple and sublime, 
should be merely the work of man ? Is it possible that the 
sacred personage, whose history it contains, should be him- 
self a mere man ? Do we find that he assumed the tone of 
an enthusiast or ambitious sectary ? What sweetness, what 
purity in his manners ! AVhat an affecting gracefulness in 

c 



S6 

The manner in which the disciples narrate the 
life of Christ, is likewise uncommon and wor- 

his delivery ! 'What sublimity in his maxims ! What pro- 
found wisdom in his discourses ! What presence of mind 
in his replies ! How great the command over his passions ! 
Where is the man, where the philosopher, who could so 
live and so die, without weakness, and without ostenta- 
tion ? — When Plato described his imaginary good man with 
all the shame of guilt, yet meriting the highest rewards of 
virtue, he describes exactly the character of Jesus Christ: 
the resemblance was so striking that all the christian fathers 
perceived it. 

** What prepossession, what blindness must it be to 
compare (Socrates) the son of Sophronicus to (Jesus) the 
Son of Mary! What an infinite disproportion is there be- 
tween them ! Socrates, dying without pains or ignominy, 
easily supported his character to the last; and if his death, 
however easy, had not crowned his life, it might have been 
doubted whether Socrates, with ail his wisdom, was any 
thing more than a vain sophist. He invented, it is said, 
the theory of morals. Others, however, had before put 
them in practice ; he had only to say, therefore, what they 
had done, and to reduce their examples to precept. — But 
where could Jesus learn among his competitors, that pure 
and sublime morality, of which he only hath given us both 
precept and example ? — The death of Socrates, peaceably 
philosophizing with his friends, appears the most agreeable 
that could be wished for ; that of Jesus, expiring in the 
midst of agonizing pains, abused, insulted, and accused 
by a whole nation, is the most horrible that could be feared. 
Socrates, in receiving the cup of poison, blessed the weep- 
ing executioner who administered it ; but Je^us, in the 
midst of excruciating tortures, prayed for his merciless 
tormentors. Yes ! if the life and death of Socrates were 
those of a sa^e, the life and death of J eras were those oi 



27 

thy of peculiar notice. There is something 
here perfectly unique: the whole compass of 
human literature furnishes nothing similar. 
That the men who wrote the gospels loved their 
master, is too plain to he denied. Their re- 
nunciation- of every worldly advantage and' 
prospect, their entire devotedness to his cause, 
their multiplied and hitter sufferings for his 
sake, all display hoth the sincerity and fervour 
of their love. — In what raptures will they do- 
scrihe his life and death ! But on examination 
we find no such thing. The writers of the 
epistles speak in ecstasy of his excellence and 
love: The prophets do so too. Isaiah, espe- 
cially, has all the impassioned expressions of a 

a God. Shall we suppose the evangelic history a mere 
fiction? Indeed, my friend, it bears not the marks of fic- 
tion ; on the contrary, the history of Socrates, which no- 
body presumes to doubt, is not so well attested as that of 
Jesus Christ. Such a supposition, in fact, only shifts the 
difficulty, without obviating it : it is more inconceivable, 
that a number of persons should agree to write such a his- 
tory, than that one only should furnish the subject of it. 
The Jewish authors were incapable of the diction, and 
strangers to the morality contained in the gospel, the marks 
of whose truth are so striking and inimitable, that the in- 
ventor would be a more astonishing character than the hero." 
What a mind ! to conceive ideas so beautiful and so just ! 
The divinity of the New Testament is displayed as with a 
sun beam ! But what a heart ! to resist the force of all 
this evidence, to blind so fine an understanding, and to be 
able to subjoin, " I cannot believe the Gospel !" 
c2 - 



28 

deeply affected spectator of his crucifixion. 
But the evangelists are perfect calmness : hu- 
man fervour will call it indifference. There is 
no attempt to move the passions of their read- 
ers : they mix not their own feelings with what 
they narrate. There is not a single commen- 
dation of Christ, in the form of a panegyric, 
through the whole of the gospels. They de- 
scribe his miracles and wondrous works with- 
out praise; and in a tranquillity of manner 
which seems at first sight unaccountable. There 
is not the most distant attempt to magnify them, 
and excite admiration. Nay, when they de- 
scribe his sufferings and death, and the cruelty 
of the Jews, they do not give way to passion 
and grief: there is no invective against his ene- 
mies ; no pity expressed for the sufferer ; no 
acrimony against Judas or the chief priests. 
They relate all as if they had no concern in the 
matter. — When Xenophon describes the death 
of Socrates, we observe nature expressing 
her feelings in sympathy with the sufferer, in 
commendation of his virtues, and in crimina- 
tion of his enemies. Why do we not meet 
with the same thing in the biographers of Je- 
sus ? This is the more remarkable, as they were 
not men who had been taught to disguise their 
feelings. — They must certainly have been un- 
der a superior guidance. 



29 
SECTION III. 



The Delineation of Human Nature. 

I his is a subject concerning which we may? 
in a revelation from God, expect very particu- 
lar information ; nor shall we be disappointed. 
The heart of man has been the study of the 
most eminent philosophers : and to explore the 
springs of action, and trace its operations, has 
been deemed one of the most useful employ- 
ments. But where shall we find .so just and so 
full a view of human nature as in the New 
Testament ? The heart is anatomized ; and 
every part, to its inmost recesses, is presented 
before our eyes. The various disorders in the 
understanding, the will, and the affections, 
which constitute human depravity , are accu- 
rately delineated. The numerous deceptions 
to which men are liable, both from the work- 
ings of their own hearts, and likewise from the 
operation of external causes, are here un- 
masked. The principles which influence the 
conduct of men are described both in a di- 
dactic, and historical way : and by looking in- 
to our own breasts, we perceive the description 
to be just. The account given of what passes in 
the hearts of wicked men is so accurate, that 
when their motives of action, their restraints, 



30 

their fears, their remorse, their desires, ancV 
their pursuits, have been delineated from the 
New Testament, they have been ready to con- 
sider themselves as pointed at by the preacher. 
Good men are described in it; their disposi- 
tions, their aims, their temptations, their dif- 
ficulties, their hopes, their distresses, their 
consolations; and all with such perfect exact- 
ness, that they are sensible the book could be 
written by the searcher of hearts alone. It en- 
ters likewise into every walk of relative life : 
it sets before us, the rich and the poor, the 
young- and the old, man in prosperity and in 
adversity, in life and at death ; and gives a 
well-drawn picture of each. 

In addition to these, while this wonderful 
book represents the distresses, the guilty fears, 
and the wants of men, it unveils the gospel, as 
the grand remedy, which divine wisdom and 
mercy have provided. It describes the effect 
which the gospel has upon the heart, in deli- 
vering it from these evils, and in producing 
faith, sanctity, and happiness. A great variety 
of different tempers and situations of the heart 
is exhibited ; and the influence of the gospel 
in them clearly shewn. The christain feels 
from experience, and remarks from observa- 
tion, that the description is perfectly and en- 
tirely jiist : and he rinds here an argument for 
the divine authority of the book, which he can- 
not resist. 



& 



31 

When I sit down, and reason on the matter, 
I am filled with admiration and astonishment. 
The writers of this bock were most of them 
fishermen of Galilee : and all the earlier part 
of their days was spent in following their labo- 
rious employments,— not in the study of hu- 
man nature. But they all shew the same ac- 
curate knowledge of man : and their system is 
the same. — -This remark might very properly 
be extended to the Old Testament. Besides 
they were Jews, separated from the rest of 
mankind, and but little acquainted with them : 
but they describe men of all nations, and of all 
ages. The book suits us just as well as it did 
those who lived in their own days. For pro- 
foundness of remark, for justness of descrip- 
tion, for extent of view, none of the writings 
of the ancient philosophers are to be compared 
to this volume. But whence comes the supe- 
riority of these unlettered men ? Let the deist 
account for it, if he can. 



SECTION IV, 



The Doctrine of a Mediator, and Redemption 



through Him* 



That man should love God with all his heart, 
and his neighbour as himself, is not the lan- 
guage of religion only ; it is likewise the die- 



32 

tate of reason. But, alas ! neither reason nor 
religion have had sufficient influence to produce 
this effect. Man has offended God, and guilt 
has exposed him to punishment ; for the holi- 
ness of God must hate sin, and his justice lead 
him to testify in his conduct the displeasure 
which his heart feels. That man is also a de- 
praved creature, and manifests that depravity 
in his sentiments and disposition, the whole his- 
tory of the human kind furnishes abundant 
proof. If the annals of the different, nations 
of the earth do not pourtray the tempers and 
actions of a race of dreadfully depraved crea- 
tures, there is no such thing in nature as an 
argument. The tendency of guilt and depra- 
vity is as naturally and certainly to misery, as 
of a stone to fall downwards. 

In what way guilty and depraved creatures 
can be delivered from wickedness and punish- 
ment, and restored to goodness and felicity, is 
one of the most difficult, as it is one of the 
most important questions, which can employ 
the mind. God is justly displeased : how shall 
he be reconciled ? Guilt makes man afraid of 
God : how shall the cause of fear be removed ? 
Depravity makes man averse to intercourse 
with God: how shall his sentiments and dispo- 
sition be 'changed? These are all difficulties 
which natural religion cannot resolve ; and rea- 
son is utterly silent. 

Repentance and reformation have been consi- 



35 

dered by many as fully sufficient to banish all 
these evils ; but they have no countenance for 
their opinion from the course of God's moral 
government. A debauchee repents bitterly and 
sincerely of his vicious excesses ; but repen- 
tance does not heal his diseased body : " he is 
11 made to possess the sins of his youth ; 4 ' and 
the fatal effects of his vices bring him to an 
early grave. The gamester repents of his folly, 
and reforms his conduct ; but his penitence 
and reformation do not procure the restoration 
of his lost estate : and he spends his remaining 
years in poverty and want. By imitating, men 
testify their approbation of the divine conduct, 
in their ideas of distributive justice. The ifl«r- 
derer is seized, and led to the tribunal of the 
judge. He professes to be a penitent, and there 
is no reason to question his sincerity. But 
do any think that his repentance should arrest 
the arm of the righteous law ? He is condemn- 
ed, and suffers death. If then the sentiments 
of men, confirming the conduct of God, pro- 
claim the insufficiency of repentance to atone 
for iniquity, no rational hope can be enter- 
tained of its efficacy. We must look to ano- 
ther quarter : but where shall we look ? 

An extraordinary interposition of the Su- 
preme Being appears necessary : and a revela- 
tion of his will to give us information on the 
subject. Though it would be presumption in 
us to name every thing that a revelation will 
c3 



34 

contain, we may say with confidence, it will 
be full and explicit as to the pardon of sin, and 
the' method of a sinner's reconciliation with 
God. These are indispensibly requisite. The 
New Testament does not disappoint our wishes 
nor our hopes : it enters fully into all these dif- 
ficulties, and proposes a remedy for every evil 
which we feel. The doctrines of a Mediator, and 
redemption through him, present themselves to 
our e}~es in every page ; and form the very core 
of the christian religion. 

The mediator is Jesus Christ. The dig- 
nity of his person, the apostles are at a loss for 
words to describe. " He is the brightness of 
the Father's glory, and the express image of 
his person. Heb. i. 3. " He was in the form 
of God, and thought it not robbery to be equal 
with God." Phil. ii. 6. " But because the 
children were partakers of flesh and blood, he 
himself also took part of the same." Heb. ii. 14. 
His office is described in all its parts. He ap- 
pears as a Prophet, Priest, and King ; and we 
are taught, that on account of the obedience 
unto death of the mediator, who now in hea- 
ven maketh intercession for us, God may be 
just, and the justifier of him that believeth in 
Jesus : that through faith in his name, pardon 
of sin is to be obtained, reconciliation with 
Gcd, and the enjoyment of his friendship : and 
tbat in consequence of the appearance of Jesus 
Christ, and of his mediatorial acts, the Holy 



35 

Spirit is sent down to earth, to remove human 
depravity ; and,, by enlightening the minds and 
sanctifying the souls of men, to make them 
meet for that state of perfect and eternal bless- 
edness which is promised in the gospel. 

As the whole of the doctrine of a mediator 
is matter of pure revelation, it is far more dif- 
ficult for us to pass a judgment concerning the 
necessity, wisdom, and fitness of the whole, 
or of some of its parts, than in the principles 
of natural religion. Various points on which 
the doctrine depends, and with which it is 
connected, as for example, " the evil and the 
" effects of sin ; the injury it doe3 in the uni- 
" verse ; what is necessary in order to forgive- 
" ness, consistently with the holiness and ree- 
" titude of the divine nature, and the honour 
" of the divine government ; and the example 
" or warning necessary to be given to all intel- 
" ligent beings," — These are things in which 
God alone is competent to judge. .No man is 
qualified to decide on these high themes, fur- 
ther than God directs him by the light of re- 
velation. In various parts and bearings, the 
doctrine is above our comprehension ; but in 
none is it contrary to our reason. This would 
involve it in certain condemnation, but that 
does not. Though in many particulars, we 
cannot understand how it is brought about, 
yet we clearly perceive that according to the 
New Testament, many of the important de- 



36 

signs of the Supreme Ruler are accomplished 
by it. If the means be extraordinary, so is the 
end : and if the Mediator be a great and glo- 
rious person, his interposition brings about the 
highest, the most benevolent, extensive, and 
lasting effects, in the government of the uni- 
verse. There may be other ends answered by 
it, of which we are ignorant ; some, perhaps, 
with which man has as yet no immediate con- 
cern, and others of which we cannot see the 
reason in a ([present state, and which it was 
therefore unnecessary for God to make known 
to us now. 

It must be allowed to be in favour of this 
doctrine, that it is agreeable to the analogy 
both of the natural and the moral world. In 
how many instances, is one person made the 
instrument of good to another: and benefits 
which we could not acquire for ourselves, are 
acquired for us, and bestowed on us \>y the in- 
terposition of others. If, therefore, the book 
which contains such a doctrine, have sufficient 
evidence, that it is from God, this can be no 
solid argument against it. 

It is worthy of particular remark, that the 
doctrine of a mediator gives a 'peculiarity to the 
gospel, which distinguishes it from every sys- 
tem originating in man. The ancient pagan 
religions, as retaining some traces of the ori- 
ginal revelation, had a faint shadow of it. The 
Jewish dispensation held it up continually to 



87 

view ; and its extensive ritual was little else 
than a multiform type of a mediator and re- 
demption through him, in various parts and 
effects. But when men wished to frame a sys- 
tem for themselves, by mending an old religion, 
or inventing a new one, they could not perceive 
the necessity and utility of the doctrine. Ma- 
homet's understanding could not reach so high : 
and one of the things which he left untouched 
in the New Testament, while he purloined 
from other parts of it, was redemption by a me- 
diator. How ill the tenets which he put in its 
place, are adapted to bear the weight laid upon 
them, every enlightened reader of the Koran 
will easily discern. The want renders the Ma- 
hometan a very gloomy system, void of the 
cheerful light of the gospel ; as it must leave 
the anxious mind of the devout mussulman al- 
ways in doubt, whether his quantity of peni- 
tence, of prayers, of fasting, of alms-deeds, 
and of pilgrimage, be sufficient to cancel his 
guilt, and open to him the gates of paradise. 
The ancient philosophers, many of whom wished 
to have the credit of a new system of religion, 
do not appear to have discovered the necessity 
of a mediator. Nor have the modern deists, 
though their natural religion be stolen from the 
New Testament, felt the necessity of redemp- 
tion, or transferred any part of it into their 
writings. That man's sins must be pardoned, 
and that he must be reconciled to God, and 



38 

made good, before he can be happy, the most 
rational deists grant. But the means of ac- 
complishing these in a way honourable to God, 
and safe to men ; in a way that furnishes pow- 
erful encouragement, and lays a firm founda- 
tion for lively hope, they have left out ; be- 
cause they have left out a mediator. Will not 
distracting uncertainties, and perplexing doubts 
and fears be the certain consequence, with 
every serious man of that persuasion ? 

Whence had the Apostles their knowledge ? 
They have given us a full view of human na- 
ture ; and have exposed in the clearest light 
the depravity, guilt, and misery of man. They 
have, at the same time, pointed out a method 
of deliverance from all these evils. Their sys- 
tem is wonderfully ingenious : it is original : it 
is adapted to the condition of human nature : 
it is a remedy perfect and complete. They say 
they had all their knowledge of religion from 
Jesus Christ. But whence did Jesus Christ de- 
rive it ? Those who deny his divine mission, 
will find it difficult to account for his know- 
ledge. There is something in his scheme un- 
speakably superior to every other. It takes in 
the rights of God, as well as the necessities of 
man ; and renders God glorious in all his per- 
fections, as well as man completely happy. 
Who besides, in ancient or modern times, ever 
conceived so vast an idea? But Jesus had no 
literary education. Perhaps the Old Testa- 



39 

ment was the only book he ever read. He 
never associated with the philosophers : bis com- 
panions were not the chief priests, and elders, 
and scribes. — Let the deist sit down and assign 
a satisfactory reason for the vast superiority of 
the gospel. The christian is free from difficulty ; 
for he reads in the sacred page, and he believes 
that " Jesus Christ is the only begotten Son, 
44 who was in the bosom of the Father, and 
" hath declared him unto us." John i. 18. 



SECTION V. 



The moral Pixcepts of the Gospel. 

-By those who have been accustomed from their 
childhood to the reading of the New Testa- 
ment, so that every part of it is familiar to 
their minds, it. is scarcely possible to form an 
idea of the difficulty of ascertaining the va- 
rious relations among mankind with such pre- 
cision, as to delineate exactly w T hat is due to 
each. The writing's of the evangelists and 
apostles have shed so clear a light on the sub- 
ject, that some are apt to consider the know- 
ledge of relative duties, (which all the inhabi- 
tants of Christendom have through various chan- 
nels derived from them) as originating in the 
reflections of their own minds, and as the spon- 



40 

taneous growth of the human heart, without 
labour and without cultivation. But read the 
institutes of Menu, or peruse the books of the 
ancient sages of pagan antiquity in the west ; 
and the fallacy will soon be detected. That 
some things there, are good and well said, 
must be obvious to all. But how defective are 
they in many points, and how unjust in others, 
how superstitious in more ! Some duties are 
mis-stated ; some are mutilated ; some are en- 
tirely omitted ; and many things are strenuous- 
ly enjoined as duties, which are not. Their 
code of morals, even in what is due from man 
to man, wants many leaves. As to the most 
important part of the system, namely, man's 
obligation to God y and the duties resulting 
thence, there is a still more dreadful deficiency. 
Instead of moral duties, w T e find little else but 
a hideous mass of superstitious rites, and un- 
meaning ceremonies. 

In the New Testament there is a perfect 
system of moral precepts. What is due from 
man to himself, is delineated without defect, 
and without redundancy. What he owes to 
his fellow creatures in all their different rela- 
tions, is clearly defined, and authoritatively 
enjoined. None can say, " It is unjust to re- 
11 quire me to act thus to my father, to my 
" master, to my servant, to my child." Man's 
duty to God, (a subject still more difficult, and 
where heathens failed the most), is laid down 



41 

with equal clearness, and equal fulness. No- 
thing can be conceived to be a duty, which is 
not here enjoined ; nor any thing enjoined as a 
duty, which we can sav is unreasonable and 
ought not to be performed. The world may be 
challenged to mention one duty to God, or man, 
which the New Testament does not enjoin ; or 
to prove any one thing it enjoins as a duty, to 
be destitute of reason, and void of obligation. 
The simplicity, the conciseness, the perspi- 
cuity, and the authority with which they are 
delivered, give force to truth, and scope to 
reason in the application of general duties to 
particular circumstances. 

The morality of the writers of the New Tes- 
tament is their own. They borrowed it from 
none. It begins at the source, and gives laws 
to the thoughts. Its precepts reach to the first 
workings of the heart : it enjoins purity of soul, 
and brings M into captivity every thought to 
" the obedience of Christ," 2 Cor. x. 5. Not 
a vain imagination can be indulged, not an un- 
hallowed desire rise up, without polluting the 
soul, and contracting guilt. 

How different is this system from what was 
written and taught by the sages of Greece and 
Rome. Regard for a person's own fame and 
. reputation, how exalted a place does it occupy 
among Pagan moralists ! and an equal anxiety 
is discovered for the good opinion of 



42 

and the approbation of the public. The fol- 
lowing line of one of their poets expresses both : 

u Est pulchrum digito monstrari, et dicier, Hie est," 

While they thought it a fine thing to be pointed 
at with the finger, and have it said, That is 
he, the Pharisees were practising similar morals. 
Their desire was to " be seen of men, and 
i( they loved the praise of man more than the 
" praise of God." These the Gospel utterly 
excludes : it authoritatively inculcates self-de- 
nial on all its votaries. It enjoins a supreme 
regard to what God approves ; but to man, no 
farther than their approbation accords with 
God's, and is founded upon it. The disciples of 
Jesus are commanded to iriaketheir light shine 
before men : but the aim must be, not that they 
may be admired and praised ; but that those 
who see their good works, may " glorify their 
" Father who is in Heave 

The morality of the gospel is uncontaminatcd 
with the impure mixtures which have defiled 
every human system, published before or since. 
It admits no licentiousness ; it enjoins no auste- 
rities ; it contains no superstition ; it will be sa- 
tisfied with no partial regard. In the religion 
of Heathens and Mahometans, how many li- 
centious practices are tolerated and approved ! 
not one will the gospel allow, even in thought. 
What a multitude of superstitious observances 



43 

do we perceive in every Heathen code, in the 
Koran, and in the Talmud, which is the bible 
of the latter Jews. But let the bitterest enemy 
of Christ, who is best versed in the New Tes- 
tament, take up the book, and point out one. 
Austerities, or practices consisting in a privation 
of comfort, how congenial have they always 
been to human nature ; and how exalted a niche 
have they occupied in the religions of men in 
ancient days, and at the present hour, among 
Pagans, Mahometans, Jews, and even among 
some who have assumed the christian name ! 
But where will a sanction for austerities be found 
in the gospel ? Never is the idea even hinted at, 
that such things render a man more acceptable 
to God, or advance him to a state of higher 
perfection. In perusing histories of religion, 
how often do we find reason to remark, that 
ritual observances have been made to supply 
the place of moral duties ; and even zeal for, 
and abundance in one duty, to compensate 
for the neglect of another. But no par- 
tial regards will the gospel allow ; it insists On 
universal obedience, andjoudly declares " that 
" he who offends in one point is guilty, of all." 
How the writers of this book should be able 
to* draw up a system of morals, which the world 
after the lapse of eighteen centuries can not im- 
prove, while it perceives numberless faults, and 
suggests numberless corrections in those of the 
philosophers of India, Greece, and Rome, the 



44 

deist is concerned to account for, in a rational 
way. The christian is able to do it with ease ; 
The evangelists, and the apostles of Christ 
" spake, as they were moved by the Holy 

Ghost." 



SECTION VI. 



The manner in which a future State is represented in the 
New Testament, 

When an author chooses a theme which is le- 
vel to the human capacity, and of which all can 
judge from observation, experience, or reflec- 
tion, he has greatly the advantage. A future 
state of rewards and punishments requires the 
pen of a master to write upon it but tolerably 
well. A review of what has been published on 
the subject, will evince the propriety of this 
remark. 

The Greek and Roman poets, who were the 
retailers of the pagan theology among the most 
civilized nations of antiquity, describe the hap* 
piness of the good, and the misery of the wick- 
ed, after death. But how mean the happiness ! 
It consists in talking over their battles, in re- 
hearsing poems, and in receiving adulation. 
A person acquainted with the ordinary pursuit? 



45 

of men on earth, if he have but a poetic fancy, 
may easily, as to ideas at least, rival the de- 
scription. Their state of misery is better con- 
ceived, but it is minute and low. 

Mahomet, who knew something of the New 
Testament, thinking perhaps to improve upon 
it, and to give a more affecting view, has pre- 
sented us with his ideas of a future world. He 
indeed gratifies curiosity ; but his minute de- 
scriptions are disgusting in the extreme. His 
state of rewards allures every sense, and every 
appetite : it is the happiness of an epicure and 
a wanton. His state of misery fills the soul 
-with loathing and horror : it is the coarse ima- 
gination of an Arab, who had seen and thought 
of the most brutal cruelty. 

Modern deists have been rather afraid of the 
subject. A few of them have spoken of death 
as the close of human existence. But there is 
something in this so degrading, and at the same 
time so irrational, that we can scarcely account 
for their sentiments in any other way, but by 
supposing that they are afraid of a world of 
retribution. Others, nay most of them, allow 
there is such a state ; but they say nothing 
concerning it, which can afford satisfaction to 
an enquiring mind. There is happiness to the 
good ; and some will add, there is misery to 
the wicked : But in what the happiness or the 
misery consists, where is the deist who has 
ventured to describe? They seem not at home, 



46 

when a future state is the theme of discourse : 
we are left altogether in the dark. Their de- 
scription has no substance : it is a fleeting shade 
which eludes our grasp. The pagan Elysium 
and Tartarus have a body ; but they are too 
gross for reason to endure for a single moment : 
we are only introduced to the Olympic games, 
and Dionysius's dungeon. Mahomet's descrip- 
tion has a body too : but his paradise is an east- 
ern seraglio ; and his hell the office of the Spa- 
nish Inquisition. Nature is overpowered, and 
sinks beneath the oppression of the torture. 

On taking the New Testament into our 
hands, what a different scene is presented to 
our view. We are no longer left to grope in 
the deist's darkness : nor disgusted and shocked 
with the unseemly particularity of the others. 
The happiness of the disciples of Jesus is de- 
scribed by images natural, innocent, and most 
lovely: and there is always an intimation that 
they are but images, and are designed to repre- 
sent to us a state of felicity, consisting in per- 
fect knowledge and perfect holiness ; a felicity 
arising from conformity to God, and a full 
fruition of him, and from the society of per- 
fectly' wise and holy beings. The misery is 
described by comparisons from natural objects, 
which are exceedingly awful; and which, 
without racking the feelings like the Koran, fill 
the heart with salutary terror. At the same 
time information is plainly conveyed, that the 



47 

misery in a great measure consists in evil dis- 
positions and passions, in remorse and despair, 
and in the displeasure of a justly offended God. 
The superiority of the New Testament on this 
most difficult of subjects, must be obvious to 
every reader. Let him fairly ascertain the 
cause. 

There is a peculiarity belonging to the man- 
ner in which this subject is treated, that merits 
notice. When men write ori a future state, 
they are apt to throw the reins upon the neck 
of fancy. ^With the exception of the modern 
deists, this has always been the case. Hence 
their descriptions are minute to tediousness. 
They know not where to stop : and the author's 
exuberant fancy is displayed at the expence of 
his judgment. But we do not find this in the 
aposrles of Christ. There is a dignified reserve. 
When they have advanced to a certain limit, a 
veil is thrown over the rest. If this had, in one 
or two of them, sprung from a spirit of cautious 
sagacity, is it not probable that others would 
have gone further ? Might not one, at least, of 
a more adventurous soul, and more luxuriant 
fancy than his fellows, have given a loose to 
his imagination, and said many things which 
thev never thought off This might be the 
more naturally expected, as some never saw the 
writings of the others, and therefore could 
have no monitor or pattern to regulate their 
steps. The remark acquires additional force, if 



48 

w&extend it to the writers of the Old Testament, 
to whom it is equally applicable. How shall 
we account for it ? Was there not a divine hand 
guiding the pen ? 



SECTION VII. 



The Motives proposed by the Gospel. 

F rom its doctrines, precepts, and discoveries 
of a future state, the New Testament appears 
to be no common book. The motives it pre- 
sents, though partly included in these, may 
) r et be considered as distinct, and in a peculiar 
point of view. If the matter be duly examined, 
it will not be looked upon as a rash assertion, 
that it is impossible to conceive stronger 
motives to deter from evil, and influence to 
good, and consequently to banish misery and 
produce happiness, than those' which the gos- 
pel sets before our eyes. Here every spring of 
action in the human heart is put in motion : 
Hope, fear, love, hatred, desire, aversion, 
gratitude, is addressed; not a chord in the 
heart is left untouched. Diversity in motives 
is of essential benefit. 

Is not the fear of evil known and felt to be a 
powerful principle in the soul ? Christ and his 
apostles reveal from heaven the wrath of God 



49 

ast all ungodliness, and unrighteousness of 
man ; and enumerate the many and bitter mi- 
series which tread on the heels of transgression, 
in a present life. But a future world is the state 
of retribution: and we are taught by him, 
who will sit on the tribunal at the day of judg- 
ment, " that the wicked shall go away into 
everlasting punishment, where there shall be 
weeping, and wailing, and gnashing of teeth/' 
Could fear suggest a consideration more pow- 
erful, for restraining those strong propensities 
to evil which are in the human heart ? 

But motives of a different kind are more fully, 
and frequently insisted on. Christianity is not 
the religion of a slave. It does not debase the 
mind with terror. It is a noble and generous 
system ; and abounds with motives of love, and 
promises of blessings, and the hopes of glorv. 
Here we are entering on a most extensive field ; 
but we must pass through it in haste : yet we 
may enjoy something of the delightful prospect 
we advance. The Supreme Being describes 
himself by one word, which contains volumes 
of ideas : GOD IS LOVE. Infinite mercy to 
the guilty and the miserable, meets our eye in 
try page. The boundless compassion and 
:;race of the Lord Jesus, who came into the 
world to # seek and to save that which was lost, 
even the chief of sinners ; and his inconceiv- 
able affection for his disciples ; are a frequent 
''ghtful theme. The power of thesac 

D 



50 

Spirit, and his enlightening, sanctifying, and 
comforting influences, are often presented to 
the mind. God's paternal care of his people, 
his guidance, his support, his presence, his 
consolations in affliction, and his more than a 
father's regard and sympathy at the hour of 
death, are expressed in language never used in 
any other book. In addition to all these, the 
eternal world is unveiled before our eyes ; and 
we are called to behold a state of the noblest 
and purest felicity, continuing and increasing 
through all eternity. 

Such are the motives of the gospel ; all tend- 
ing to promote faith, holiness, and resignation 
to the divine will, and to make men like God. 
Stronger ones cannot be adduced. But how 
came these fishermen and tent-makers and pub- 
licans, to exhaust the mine ? Look at the mo- 
tives of ancient and modern paganism, which 
the votaries of Jupiter ', of Brahma, and of Fo, 
have held up to the view of their worshippers ! 
Reason blushes at the sight, and is ashamed to 
draw a comparison. If Mahomet could not 
but perceive the strength of the motives from a 
future state of rewards and punishments, he 
has sunk them from spirit to* flesh : and many 
of those sweet, tender, and insinuating ones, 
which spring out of the love of God, and the 
compassion of the Mediator, he has entirely 
left out. Well informed deists will own, that 
their writers seem far more zealous in exclaim- 



51 

ing against superstition, than in urging the 
motives to. the practice of natural religion, 
which even natural religion affords: but these 
are unspeakably inferior in number, strength, 
and clearness to those of Christianity. 



SECTION VIII. 



The Characters which the New Testament u designed 
to form. 

VV e naturally judge of a system by its tendency 
and effects ; and determine from these, whether 
it be good or bad. By this rule let the gospel 
be tried. Its principles we have traced. Let 
us now enquire what kind of character they 
are calculated to produce : and how they will 
appear when drawn out into real life. The for- 
mation of character by a system is, as it were, 
the sum of the principles collected into a focus, 
and displaying their united energy in the tem- 
per and conduct. 

If I may express the whole in a few words ; 
such as Jesus Christ was when he dwelt on 
earth, such it is the design of the New Testa- 
ment that his disciples should be : and such it 
is their aim to be. 

But to descend to particulars, and take a fuller 
view of the subject ; the christian is one who 
d2 



m 

bates evil, and follows what is good. He ha? 
a constant regard to the frame of his heart, and 
is intent on the destruction of every sinful dis- 
position .\ not one is tolerated. He loves God 
supremely., and it is the great business of his 
life to please God, in preference to his own in- 
clinations, and the will of others. Gratitude 
for daily favours o'lows within his breast. It is 
his meat and drink to do the will of God, and 
to keep his commandments: and in the midst 
of affliction he submits to the dispensations of 
his Providence, as infinitely wise and good. 
To Jesus as his Saviour he constantly looks, 
and depends on him for the blessings of redemp- 
tion : the example of Jesus he sets continually 
before his eyes, and endeavours, with perse- 
vering assiduity, to follow his steps. 

At the same time, he regards himself as a 
member of the vast community of intelligent 
creatures upon earth ; he feels himself among 
brethren ; and he loves his neighbour as him- 
self. — He prefers the general good to individual 
benefit : he acts with rectitude in every situa- 
tion ; and conscientiously performs all relative 
duties, whether domestic, political, or religi- 
ous. He pities the miserable : he is ready to 
relieve the indigent : he forgives his enemies : 
he returns good for evil, and blessing for curs- 
ing. In the exercise of benevolence is his de- 
light : his affection extends to the whole human 
race. CountVy, language, religion, colour. 



63 

arc pot its limits : it is bounded by human na- 
ture alone: and wherever he finds a human 
being, there He sees a brother, whose happi- 
ness he rejoices to promote. As the noblest 
part of man is the soul, its eternal felicity is his 
great concern. 

While he feels thus for others, none can. ac- 
cuse him of neglecting his own concerns.. Di- 
ligence, Yectitiide, and fidelity, mark his ha- 
bitual conduct : Humility, purity, content- 
ment, moderation, sanctity, peace of mind, 
and joy reign in his heart. There is besides a 
heroism about him which has something di- 
vine. He has learnt to be stedfast.in goodness ; 
to proceed in the path of integrity and benevo- 
lence, unshaken by temptation, contempt, op- 
position; and to follow what is good, though 
alone in the way. He is willing, to submit to 
every privation, to undergo the most painful 
sufferings, and to endure death itself in the 
most horrid form, rather than swerve from the 
path of duty, or renounce the principles of 
truth and goodness. 

I feel that I sink beneath the weight of at- 
tempting to delineate the character of a chris- 
tian, and am ashamed to present so poor a 
sketch: but the excellence of the thing will 
compensate for the defect of the representation. 
Examine it ; and then ask yourselves : " Where 
else shall we meet with such a design." Ma- 
homet, in a bungling way, pilfering from the 



.54 

New Testament ? attempted something of are- 
semblance ; but he failed : his dispositions 
spoiled the whole. The Koran forms enthusi- 
astic warriors for the faith, to shed the blood of 
infidels, or compel them to come into the 
butchers, rather than the shepherd's, fold ; and 
the slaves of sensual joys both in this life and 
that which is to come. The legislators of the 
pagan world, though some of them pretended 
to divine revelation, had very different thoughts 
and views from the apostles of Christ. Lycur- 
gus, seemingly a man of strong nerves, and a 
daring spirit, aimed by his code to make the 
Spartans courageous and hardy soldiers, de- 
lighting in war. Another wished to inure the 
people to labour, and to cultivate the earth. 
A third sought to teach them to excel in com- 
merce. A fourth studied to raise them to su- 
perior skill in arts, and sciences, and civiliza- 
tion. But to form men of such a character as 
has been delineated, never entered into the 
mind of any but the writers of the New Tes- 
tament, with the sole exception of Moses and 
the prophets, who composed the first volume 
of this book, and who were animated with the 
same spirit. How high does this raise the 
scriptures above every other book ! Can we 
conceive it possible that imposture lurks be- 
hind such a design ? — The idea of such a cha- 
racter is not only opposite to the dispositions of 
bad men, but beyond the capacity even of 



good men, and gives reason to conclude that it 
comes from God. 

But the character, it may be said, is merely 
ideal. No: Jesus exemplified all that he re- 
quired his disciples to be : and they, according 
to their measure, followed his steps. Such men 
were Peter, and John, and James, and Paul, 
and thousands more. Imperfections in them 
we can discover, and the marks of infirmity 
amidst the sudden gusts of temptation : but all 
the divine principles enumerated above, reigned 
in their hearts, habitually regulated their tem- 
per, and shone forth in their conduct. The 
blemishes we discover in them, are like the 
clouds flying along the sky in a summer's day, 
which now and then obscure the sun : but their 
path was like that of the just, shining more and 
more unto the perfect day. There have been 
myriads of the same spirit in every succeeding 
age. There are myriads still, whose highest 
and wdiose constant end in life is to realize and - 
exhibit the character of a christian. But wick- 
edness is noisy . goodness does not strive nor 
cry. The lightning and the thunder of Hea- 
ven attract universal notice by their glare and 
roaring : The sun moves quietly on his course, 
and diffuses his blessings in silence. 



£6 



SECTION IX. 



The Happiness vMch results from the htfluaice of the 
Gospel, in forming such Characters, 

Ihe importance of the truths contained in the 
former section will appear more clearly, if we 
consider the influence which the prevalence 
of such a character will have on human happi- 
ness. That in the individual who is moulded 
into it, it will produce tranquillity, satisfaction, 
and peace resulting from the hope of the friend- 
ship of God, from the banishment of evil pas- 
sions, and from the exercise of holy affections 
and the noblest principles, every competent 
judge of human nature will readily grant. Let 
all the members cf a family be animated by 
these sentiments and dispositions : it becomes 
the abode of love and joy. A town full of cz- 
tizens of this description is a holy brotherhood^ 
where harmony reigns ; and a reciprocation of 
kind offices renders neighbourhood and social 
intercourse unspeakably pleasing. Were a 
country filled with such inhabitants, it would 
exhibit such a scene of felicity as the world 
never yet beheld. All would perform the diu 
ties of their station with fidelity, and would 
exhibit integrity in their dealings, and would 
seek the general good, and make private give 



57 

way to public benefit. There would be peace, 
and union, and abundance, and contentment, 
and the love of order, and veneration for the 
institutions of* societv. Tvrannv, insubordi- 
nation, and anarchy, would be unknown. 

O that Europe were full of people of this 
character ! There would be a strife who would 
be the first in proposing an end to war, and 
have the honour of soliciting reconciliation. 
Peace would be easily made ; for pride, ava- 
rice, ambition, revenge, the love of glory, 
and the lust of domination, would have no vote 
in the congress. Rectitude, benevolence, and 
compassion for the miserable, sitting alone in 
council, would bring the negociation to a 
speedy close. They would all embrace as 
brethren ; and it would be easy to live in peace, 
because the seeds of war in the human heart 
are destroyed. 

But mere abstinence from injury would not 
satisfy men of such a spirit. No longer pos- 
sessed with the evil demon, falsely called pa- 
triotism, which taught and impelled them to 
seek the exaltation of their own country on the 
ruin of others, they would feel it a duty and a 
pleasure to promote the prosperity and happi- 
ness of each other.. Instead of proving, as has 
hitherto been the case, a curse, nations would 
be a blessing to each other;, and, in the spirit 
' of the gospel, love a neighbouring country as 
their own. When any of those causes oecurred 
D 3 



58 

which have hitherto, alas! deluged the fields 
of Europe with blood, christian love, mutual 
forbearance, forgiveness of injuries, returning 
good for evil, and requiting insults by benefits, 
would tie the bonds of peace and amity closer 
and stronger than they were before. 

But still more widely is the influence of 
these divine principles felt. Asia, Africa, and 
America, rejoice at the change in the sons of 
Europe. Instead of beholding strangers grasp- 
ing at every advantage, and pursuing by every 
means an increase of power and commerce, 
they find men who act as brothers ; who are as 
forward to confer benefits, as to receive them ; 
nay more anxious to do them good, than to 
possess their wealth. They are astonished at 
the pleasing alteration ; and they conclude that 
principles which lead men to act thus, must be 
from God. While benevolent Europeans la- 
bour to do them good, and to make them hap- 
py, they eagerly enquire, " Whence proceeds 
this remarkable change ? Formerly you were 
a curse, and we viewed you with dread. 
Pur gold, our territory, our very persons, 
you snatched away. Now you are a blessing: 
your highest end is to confer benefits upon 
us. Whence did you derive these principles, 
which have indeed made you new crea- 
tures?" 

" Read this book," the Europeans reply, 
putting the New Testament into their hands, 



59 

" we have translated it into your tongue, that 
you may, like us, derive from the perusal, 
wisdom, goodness, and felicity. " — They ea- 
gerly snatch the book : they read it : they too 
are made wise unto salvation: and the happi- 
ness it imparts is enjoyed throughout the world. 
Arms become useless : magazines are opened ; 
arsenals are emptied. u Let not our eyes," 
they say, " any more behold the heart-rending 
sight. Convert these huge- cannons into in- 
struments of husbandry ; these destructive 
balls into mattocks and shovels : beat these 
swords into plough-shares, and these spears 
into pruning hooks." Mankind live in 
peace. Extended intercourse produces increas- 
ing affection. Wherever man meets man, he 
meets a brother : love to God, and love to men 
reigning in the heart, generate every where 
righteousness, harmony, benevolence, and joy. 
Can principles, so directly tending to felicity, 
and producing it in every form, spring from 
imposture, and from the hearts of bad men ? 
Satan's kingdom would be divided against itself, 
and must fall. Characters so formed, do they 
not proclaim their original to be from above, 
and not from beneath ? Does not the scheme 
announce its author to be the infinitely merci- 
ful and gracious God, who delights in the hap- 
piness of his creatures, and who has framed it 
with such wisdom, that it suits every relation, 
and renders, at once, the individual and the 



60 

world happy? Will it be said, this is a mere 
Utopian dream"? It will be granted, however, 
that it is a pleasing one. But is it not the na- 
tural result of the influence of the principles 
of the gospel on the heart ? Nor, to him who 
believes the scriptures, is it an imaginary state 
of things which has been described. The faint 
representation which has been attempted, is 
consonant to the predictions of the Old and New 
Testament, which plainly foretel and describe, 
in the most glowing and lovely colours, the 
full establishment of knowledge, goodness, and 
felicity over the face of the whole earth, by the 
establishment of the gospel of Jesus Christ, in 
the hearts of men. Isaiah, chap. li. and xi. 
Micah. iv. Rev. xx. — I ask no more, but that 
von would thoroughly weigh the subject, and 
throw its just weight into the scale of evidence. 



SECTION X. 



There is every thing in the New Testament * -which a Re* 
relation from God may be expected to contain. 

[Before God has given a revelation of his will, 
for a man to say, precisely, what it will contain, 
would be just as absurd as for an angel before 
the creation of the earth which we inhabit, to 
have attempted to describe what kind of a 



61 

world God would make. When it is created, 
lie may form an accurate idea of it : and may 
clearly perceive the wisdom, power, and good- 
ness of God, displayed in its formation, and in 
its various parts. It is thus in respect to divine 
revelation. The wisest of the human race must 
have groped in the dark hefore it was given, 
and could form no distinct view of its nature. 
Every sober enquirer now may discover clearly 
how well it suits the necessities of man ; and 
how much it manifests the perfections of God, 
and is calculated to promote his glory. 

Every thing necessary for us to know, is here 
revealed. God instructs us in his nature and 
excellencies. Various books have made pre- 
tensions to a divine origin ; but there is not so 
much said of God, nor is there so full and en- 
larged a view of God in them all, as in the 
New Testament alone. Human nature is deli- 
neated in all its parts, in all its principles, and 
in all its wants. The character of Christ fur- 
nishes a model for the imitation of every in- 
telligent being. The doctrines of a mediator, 
and redemption through him, present a remedy 
for the wants and miseries of mankind ; and 
open the way to everlasting blessedness. In 
the precepts of the gospel there is a full and 
perfect rule of temper and conduct. A future 
state is unveiled, and we are presented with a 
view both of the happiness of the righteous, 
and of the misery of the wicked : and in addi- 



62 

tion to this, every motive which can influence 
the heart, is set before us in all its force. 

In short, there is nothing of value which men 
need to know, but is here taught. I .will not 
say there is nothing we can desire ; for we may 
desire to know many things which are not re- 
vealed. But I will confidently assert, that every 
thing which sober reason can say it is neces- 
sary for us to know, in order to the direction 
of our conduct, and to the real comfort of a 
present state of being, is here revealed with 
inimitable simplicity, purity, and precision. 

An inattentive reader of the New Testament 
may say, " what is all this to the purpose: and 
what proof does it afford of a divine revelation ?" 
But the judicious and reflecting enquirer who 
is in search of principles, and who is deter- 
mined to examine with care whatever professes 
to be a revelation from God, will not satisfy 
himself with asking, " What external evidence 
" is there of its divinity ;" — but in the first 
place, " What are the things which it contains, 
and delivers as heavenly truths, that I may 
know what it is, which the evidence is to con- 
firm." This is the proper method of pro- 
ceeding : and whoever will take the pains to 
search profoundly into the principles which have 
been presented to view : and survey them in 
their light, sanctity, extent, and fullness; and 
give due weight to the consideration, that there 
is every thing in them necessary to the perfec- 



63 

tion of human nature in goodness and felicity, 
will see abundant reason to conclude, that they 
are worthy of an infinitely excellent Being to 
reveal, that they carry with them a presump- 
tion of their divine original, and if they be ac- 
companied with external evidence, are to be 
embraced as a revelation from Heaven. 



CHAPTER ir. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM CONSIDERATIONS 
SUGGESTED BY ITS CONTENTS, 

1 he preceding chapter presents a system of re- 
ligious principles, with which everyone should 
be well acquainted, who means to study, with 
advantage, the evidences of Christianity. They 
indeed themselves form a body of evidence, 
of which those who are in quest of truth from 
pure motives, will feel the force in no ordinary 
decree. For want of the knowledge of these 
principles, many valuable treatises have been 
read with little effect. But when the nature cf 
Christianity is understood, its excellence seen, 
and its importance felt > there is a field pre- 
pared by previous cultivation for the reception, 
of the seed of evidence, w'hich, there is reason 
to believe, will spring up > and bring forth fruit 
abundantly unto everlasting life. So long as 
the mind is ignorant of the principles of the 
gospel, reading on its evidences is like sowing 
on the highway, or on a rock. 

Besides the evidences arising from the doc- 
trines of the gospel, there are some considera- 
tions closely connected with them, and sug- 
gested by the contents, spirit, structure, and 



*ign of the New Testament, which merit 
particular attention. If they do not of them- 
selves amount to a full proof that it is divine, 
they at least render it plain, that it is the most 
inordinary book which was ever written : 
ihey strengthen the presumption in its favour j 
and they lay a still stranger and surer founda- 
tion for external evidence to rest upon. 



SECTION I. 



The New Testament conveys mere Improvement to the 
Mind than any other Book. 

AIost of the men who composed this book, 
spent their early days in manual employments, 
They lived about three years with Christ, as 
his disciples, After his death they became 
teachers of his religion ; and they wrote the 
New Testament. The Grecian philosophers, 
and some Romans, spent all their days in the 
pursuits of literature ; and in the acquisition of 
knowledge. They also wrote books. On a 
comparison, judging merely from the charac- 
ter of the writers, which may be expected to 
excel \ — Can it be a question ? Can any imagine 
these unlettered Jews capable of writing a book 
to be even named after the works of men of 
such exalted, genius as the Grecian sages ? But 
let both he examined with impartiality ; and it 



66 

will be found, that with respect to real infor- 
mation and knowledge, the New Testament is 
as far above the best heathen writings, as the 
heavens are above the earth. It may indeed 
be justly asserted, that the New Testament, 
connected with the Old, here stands alone ; 
and has neither equal, nor second. The know- 
ledge it conveys concerning God, his perfec- 
tions and government ; concerning man, his 
nature, duty, and happiness ; concerning the 
present world, and a future state of retribu- 
tion ; in short, concerning every object which 
it is important for us to be acquainted with, is 
unequalled. 

The ideas are most excellent, most abun- 
dant, and expressed with clearness and sim- 
plicity. The imagination may be more enter- 
tained with the decorations of fancy in other 
books ; the taste may be more gratified with 
elegant composition ; but no where else is there 
such a mass of interesting truths, on every sub- 
ject which concerns man as a citizen of this 
world, and as an immortal creature. In both 
these respects the New Testament contains the 
greatest measure of mental improvement ; and 
tends to make men not only more pious and 
moral than all other books can, but likewise 
more rational and wise. 

The argument will derive still more weight 
from the consideration, that the whole mass of 
truth in the gospel is not discerned at once. 



67 

From the day when it was written to the pre- 
•sent time, every age has found out something 
new. During* the two last centuries, how many 
important discoveries have been made of latent 
truths, which are now clear as the light of day. 
Nor is the mine exhausted. From the same 
field, wise and good men will by persevering 
research continue to present their precious and 
ample treasures, as the reward of pious indus- 
try. 

If any thing more be thought necessary to 
produce a conviction of its superior excel- 
lence, let it be compared with other books. 
I need not say, " compare it with the Koran :" 
for the good ideas there are borrowed from the 
New Testament. Or shall I say, compare it ? 
and you will perceive the man of Mecca 
often corrupting what he pilfers, defiling it 
with prejudices and passions, while it passes 
through his mind, and blending it with his own 
absurd reveries. I need not compare it with 
the books of christian writers ; because they 
glory in having derived their sentiments from 
the code of their religion. You urge me to 
compare it with the writings of modern deists. 
put the comparison would be unfair. They 
borrowed their ideas of moral truths from the 
New Testament : they lighted their taper at 
the fire of this sun. If you can point out one 
good principle in them, which is not contained 
in it, there will then, and not till then, be room 



6$ 

to boast. ~ But compare them if you will; lam 
not afraid of the issue. — The just line of com- 
parison is with the most celebrated books, in 
the eastern and western parts of the world, be- 
fore the coming of Christ, Let the sages of 
Greece and Rome ; let the votaries of Brahma, 
and of Fo y produce their sacred books for a. 
critical inspection on this point. I am con- 
fident that every fair opponent will, without a 
moment's hesitation, give the palm to the men 
of Galilee.. 

But whence comes it to pass, that these un- 
lettered men should be able to write the best,, 
the most instructive book which the world con- 
tains ; and that none since, in any country or 
age, have been able to improve upon it, or 
write a better ? Some adequate cause must be 
assigned.. Those who, instead of a satisfac- 
tory answer, would laugh, and ridicule the 
book, must retire from the field occupied by 
fair reasoned*,, and respectable antagonists, to 
the ground allotted to the unreputable carps of 
buffoons. When they are gone, let the others 
judge, who acts the wisest part, — the opponent 
of the gospel,, who rejects the most improving 
book that was ever w r ritten ? or the christian 
who receives it, and accounts for its pre-emi- 
nence, from its being written by the inspira- 
tion of infinite wisdom ? , 



«9 



SECTION II. 



There arc no false Principles in the Neiv Testament. 

When I read the writings of those ancient 
historians, orators, poets, or philosophers, 
which are so highly celebrated as to form the 
text-books of modern education, I am grieved 
to see the multitude of false principles with 
which they abound. Ambition is fostered and 
recommended : the love of fame encouraged : 
military glory is displayed before the youthful 
throng, in the most fascinating colours: and 
those are represented as the first of human 
kind, who bear away the laurels from the en- 
sanguined field. Literary pride is fanned, and 
incense offered to adepts in science. Admira- 
tion of wealth and distinction is generated ; and 
the profanum vulgus (the poor people) is pointed 
at as an object of hatred or contempt. 

From these revered, may I not add idolized 
authors, I turn to the New Testament ; and I 
find myself in a new world. What a difference 
>of mind and heart ! A spark of the same spirit 
I do not perceive: I cannot discover one false 
principle from beginning to end. If it be said, 
I am a partial judge, I challenge the acutest un- 
believer to peruse the book with this view. 



Let him point out one falsa principle stated 
with approbation, or recommended to imita- 
tion ; and I will give up its claim to divine au- 
thoritv. But no such thins: is to be found. 

Here is a remarkable phenomenon which 
must be accounted for by deists, in a satisfac- 
tory manner. Will it be said, " They were 
Jews?" But does this remove the difficulty ? 
How came they to be wiser than other people ? 
Merely their being Jews, will not solve the dif- 
ficulty. Josephus was a Jew. He lived nearly 
at the same time with the writers of the New 
Tesiament. But in " The Antiquities of his na- 
tion" and in his " History of the Warwitkthe 
Romans" it is easy to detect a considerable 
number of false principles. Philo, his cotem- 
porary, is chargeable with the same faults. 
The talmuds, the productions of the most 
learned Rabbi's of a following age, are still 
worse. 

But what is more remarkable, we do not 
find a freedom from false principles in christian 
writers, though thev derived their ideas of 
truth and duty from the New Testament. 
Commentaries have been written on this book 
in almost every age. With a pure text before 
them, they have had every advantage for fur- 
nishing the world with a pure comment : but 
they do not succeed. In the ancient fathers, 
how easy is it to perceive the false principles 
of converted pagans and philosophers. In lat- 



71 

ter ages, the false principles of the Feudal 
system often rise before our eyes. Every com- 
mentary of the last century, without excep- 
tion, though it was more enlightened than any 
preceding, will furnish the attentive reader with 
many examples of the same thing. How ex- 
traordinary must this appear to the adept in mo- 
ral science ! Some fishermen of Galilee wrote a 
book, in which not one false principle is to be 
found. There is no other book, in which they 
are not to be found. We find them crowded 
in the wisest of the ancient heathens. They 
are to be found in cotemporary and succeed- 
ing Jews. They are to be found in christian 
commentators, from the days of the apostles to 
the present time. Nor would the most en- 
lightened disciples of Jesus, who now adorn 
his church, be able wholly to escape the same 
censure. " Were they to attempt to write a 
history like that of the gospel, how many errors 
should we find, and how many faults ! 

Let him who rejects the New Testament, 
assign a reason for this. Will he say, " Though 
christians have not been able to write a book 
without interspersing false principles, a Hume, 
a Gibbon, a Voltaire, a Rousseau, could with 
ease accomplish it r" May not a christian with 
justice retort, " What they could do, is best 
known by what they have done r" But do we 
not perceive in them, false principles, and evil 
dispositions without number? Were this a 



treatise, and not a sketch, how easy would it be 
to bring them forward justifying a disregard of 
Cod and of his worship, and patronizing or re- 
commending pride, ambition, sensuality, aeon- 
tempt of others, &c. &c. &c. It will, indeed, 
be obvious to the most inadvertent observer, 
that no standard of moral sentiments and con- 
duct is lower than theirs. Still, then, the New 
Testament stands alone, and without a rival. 
Divine inspiration will account for its supe- 
riority and singularity. Let him, who will not 
allow this, assign a more satisfactor}' reason. 



SECTION III. 



The Nev: Testament is in direct Opposition to every 
depraved Principle in Human Nature. 

Laws, it has been asserted, must be suited to 
the dispositions and manners of the people for 
whom the}' are made. Divine rectitude scorns 
the idea. Let laws, it says, be perfectly good, 
however bad the persons for whom they are de- 
signed. The former is, indeed, the dictate of 
human policy ; and men, guided by no higher 
principles, have acted according to it, both in 
ancient and modern times. This was the * 



73 

dom of the ancient legislators among the hea- 
thens : and many in modern times have laughed 
loud at the folly of attempting to give a perfect 
code of laws, to an imperfect and depraved na- 
tion. The religion which the legislators of old 
blended in their system, was of a piece with 
their laws ; and was designed to be sweet to 
the taste of their vicious countrymen. It re- 
quired few sacrifices, and those not painful : it 
indulged eager appetites, and heated passions. 
Mahomet acted on the same principles. How- 
gratifying are many of his maxims to flesh and 
blood ! To be allowed to retain and to cherish 
evil dispositions in the heart, and yet be on the 
road to paradise, is beyond measure delicious 
to every lover of iniquity. We are not to 
wonder, if such systems were received without 
a struggle, by those to whom they were pro- 
posed. Is this the cause, that the Koran is 
more respectfully spoken of by many modern 
deists, than the New Testament? They will 
at least own, that none of their party have ever 
appeared the advocates for an austere mora- 
lity. 

But here is a religion which declares open 
war, and irreconcilable enmity with every evil 
disposition in the human heart. It tolerates 
1 none : it denounces an anathema against all. 
Of the most odious sins, disobedience to pa- 
rents, dishonesty, injustice, murder, and adul- 



74- 



tery, it speaks with abhorrence : it says they 
ought not even to be named among christians. 
But this is not all : it descends into the heart ; 
it puts forth its hand and plucks out every x root 
of bitterness which, springing up, would pol- 
lute the soul, and defile the life. Many prin- 
ciples which the world approves, as ambition, 
the eager pursuit of wealth, fondness for plea- 
sure, pride, envy, revenge, contempt of others, 
emulation, the gospel condemns. These the 
world considers on many occasions to be 
harmless, in some commendable : Christianity 
condemns them all, in every form and degree. 
It forbids the indulgence of them even in 
thought; and commands the desire to be 
strangled in its birth. Neither the hands, the 
tongue, the head, nor the heart, must be guilty 
of one iniquity. However much the world 
may applaud the heroic ambition of one, the 
love of glory in another, the successful pur- 
suits of affluence in a third, the high-minded 
pride, the glowing patriotism which would 
compel all the neighbouring nations to bow the 
neck, the steady pursuit of revenge for injuries 
received, and a sovereign contempt of the rude 
and ignoble vulgar ; Christianity condemns 
them all, and enjoins the disciples of Jesus to 
crucify them without reluctance, and without 
delay. Not one is to be spared, though dear 
as a right-eye, for use or pleasure; or even ne- 



for defence or labour. 
While t on the destruction of 

evil principli sxercisc of the opposite dis- 

positions, humility, contentment, meekness, 
charity, forgiveness, perfection, &c. is strictly 
enjoined. As a specimen, read the words of 
the book itself. Matt. y. 43, 44, 45, 43. " Ye 

.' heard that it hath been said, Thou shall 
love thy neighbour, and hate thine enemy : but 
I say unto you, Love your enemies, bless them 
that curse you, do good to them that hate you, 
and pray for them which despitefully use you, 
and persecute you ; that ye may be the children 
of your father in heaven : for he maketh his sun 
to rise on the evil and on the good, and sendeth 
rain on the just and on the unjust. Be ye therefore 

feet, even as your father, which is in heaven 
is perfect." Rom. xii. 20, 21. " Dearly be- 
loved, avenge not yourselves: but if thine 
enemy hunger, feed him ; if he thirst, give him 
drink : for in so doing thou shalt heap coals of 
tire upon his head. Be not overcome of ei 
but overcome evil with good." 1 Peter, iii. 2. 
" Not rendering evil for evil, or railing for 
railing ; but, contrariwise blessing ; knowing 
that ye are thereunto called, that ye should in- 
herit a blessing." 

What a system of opposition to evil, and of 
the purest goodness, is here ! To what source 

U we trace it ? From beneath, such divine 
E 2 



76 

sentiments cannot come. Nor do they grow 
on earth: They spring not from the human 
heart ; for no such seeds have been sown there. 
Will it be thought unreasonable if I should 
say, " They must have come down from 
tieaven?" 



SECTION IV. 



Men never get before the New Testament. 

xor centuries past, the world has been in a 
state of gradual improvement, which is still in* 
creasing with accelerated rapidity. Ancient 
ages, even the most renowned, we have far 
outstripped in every useful science : and by 
means of modern discoveries, their most famous 
books are found extremely deficient. Within 
the limits of the eighteenth century, this has 
been remarkably the case. How many trea- 
tises regarded as master pieces, at the begin- 
ning, were looked upon as antiquated, before 
the end. When we consider the intense appli- 
cation of thousands of enlightened and highly 
cultivated minds, all in quest of new discover 
ries, and all endeavouring to improve on what 
was written before, we shall not wonder at this 
advancement. 



77 

We are naturally led to enquire, how it is in 
reference to religion ^ and whether the New 
Testament stands its ground. A full propor- 
tion of learned men have applied themselves to 
the study of the principles of religion and mo- 
rals, and to those sciences connected with 
them, which have respect to moral obligation 
and privilege. But have any of them out- 
stripped the New Testament, as the moderns 
have outstripped the ancient philosophers? 
Have they found out any part of the character 
of God which it dees not display; or any duty 
which it does not inculcate ? — No : after all 
their researches, and with all the additional 
knowledge of eighteen centuries, they have 
not moved a step before it. Nay, they may 
perceive the New Testament is still before 
them. 

In these latter times, many conceive that 
considerable progress has been made in the 
knowledge of that part of morals which re- 
spects individual, and domestic, but especially 
national relations. After having viewed these 
pretensions, which profess to have their basis 
fixed on the principles of eternal justice, let us 
turn to the New Testament, and examine if 
these men have outstripped it. But we find 
there all these noble sentiments, the force and 
extent of which were not perceived before, that 
are applicable to what is good in them, and to 
those things which are really improvements y 



&nd countenancing and enjoinin-g them by the 
spirit of the gospel. Is it not astonishing, 
that whenever any useful discovery in moral 
science has been made, it is found that the New 
Testament contains it, though unnoticed be- 
fore ? This has been the case from century to 
century : it is so still : and, no doubt, there are 
many divine principles of morals in this book, 
which the progress in knowledge, of this and 
future ages, will enable men to perceive. 

But whence comes this peculiar quality ? 
The vast comprehensive knowledge of the 
Spirit of God who indited it, can alone be as- 
signed as a rational, and satisfactory cause. If 
Christianity had been the invention of men, it 
would have shared the fate of all other systems 
of the like origin : The improvements of mo- 
dern times would have left it far behind. 

This has been the case with all the pagan 
religions. A person in the present age, who 
had written on theological subjects, though of 
moderate abilities, instead of considering it as 
a compliment, would think himself grossly in- 
sulted, if you were to say to him, " I admire 
your book : your ideas of God and religion are 
fully on a level with the Grecian mythology, 
the Indian Shasters, and the system of Confu- 
cius." Nor would he think that justice was 
done him, unless it were granted, that he had 
surpassed the Koran of Mahomet, in his re- 
presentations of truth and duty. But the plain 



79 



/: 

•rate fishermen, publicans, and tent-ma- 
kers of Judea and Galilee, after the lapse of 
eighteen centuries, are still masters in religion 
and morals. No man in all that time has stepped 
one foot before them. — Let those who will not 
allow that th y were taught of God, assign a 
satisfactory reason for their pre-eminence. 



SECTION V. 



The Fulness of the New Testament. 

The world is filled with books, and great num- 
bers of them are excellent. How many men 
of the first talents have written admirably on 
the subject of religion ! Every age can boast of 
its celebrated authors, who have consecrated 
themselves to the instruction of mankind. I 
have read many of them with pleasure and im- 
provement : but I find, that, when I have gone 
through them three or four times, I have gain- 
ed ali their ideas. In spite of me they become 
flat and uninteresting, and I am obliged to lay 
m aside ; for I can no longer read them wifh 
pleasure. 

But the New Testament forms an exception 
to this rule. I have read many parts of it, hun- 
dreds of times: and caa read them a^ain to- 

o 



80 

morrow, with equal relish as at first. Whenever 
I peruse it with serious attention, I discover 
something new , and the more attentively and 
devoutly I do so, I discover the more : and new 
ideas spring out of the words and subject, and 
enrich my mind. Besides, I am never weary 
of reading it : It presents new charms to me 
every day : and like bread made of the finest 
of the wheat, it is always agreeable to the taste. 
The more I read, the more I love it: and the 
more intimate my acquaintance, the stronger 
is my affection for it. I have my favourite au- 
. thors on religion ; and I frequently peruse them. 
They are men of genius, learning, and piety. 
But they are only children, in comparison of 
the fishermen of Galilee : and I find a fulness 
and sweetness in their writings, which the 
others do not possess. 

Whence comes this astonishing difference ? 
Allow the New Testament to be written by in- 
spiration ; and the reason will be easily assign- 
ed. The Holy Spirit of God, whose under- 
standing is infinite, can put such a number of 
ideas into a book, as it shall unspeakably sur- 
pass the power of man to do, which shall one 
after another appear to the pious reader, and 
amply reward his researches. He can likewise 
so fill the book with good, as well as with truth, 
that it shall delight the heart, as well as enlighten 
the mind, and have such undescribable charms, 



81 

that it shall be always sweet, and fill the soul 
with the highest degree of mental pleasure. To 
these causes I ascribe its astonishing fulness. 

But how will ye who call the New Testament 
a common book, or a forgery, account for this 
singularity ? To deny the fact, will not avail. 
The observation before us has been made by 
thousands of persons, both illiterate, and learn- 
ed, in every age : and against such a mass 
of evidence, the assertion of those who have 
read, merely with a view to find fault and to 
condemn, will not weigh much in the balance 
of impartial reason. The testimony of bats and 
owls, to the loveliness of the gloom of night, 
and against the beauty of the light of the sun,, 
would not be heard in opposition to the unani- 
mous declaration of the inhabitants of the earth, 
and of the air, to the contrary. But ought I 
to use such a comparison ? My design is not to 
irritate, but to convince ; not to triumph over 
an enemy, but to reclaim a friend and a bro- 
ther, who, to my grief, has gone astray ; and 
to lead his feet into the way of peace. 



E3 



8£ 
SECTION VI. 



The Sche?ne of the Divine Government, as represented 
in the New Testament, is vast and extensive. 

W hile the past and the present occupy a cer- 
tain portion of oar thoughts and time, it is na- 
tural to look into futurity, and to conjecture 
what will come to pass. How often has this 
been the theme of the most ingenious writers 1 
But we observe in them the attributes of man. 
Their plans of the divine conduct in the regu- 
lation of human affairs are extremely limited in 
extent; and they seem in haste for the execu- 
tion. Beyond a century, or two at most, their 
views scarcely ever extend for the accomplish- 
ment of their plans: more commonly they are 
comprised within a still narrower space. They 
are eager to see their expectations realized ; 
and often place the event within such a period,, 
that they may have the satisfaction of witness- 
ing it. 

How different is the disposition of the writers 
of the New Testament I They present to us a 
view of the divine government; but the fore- 
mentioned peculiarities are not to be found. 
The plan embraces a vast variety of objects : 
It advances by what we would call very slow de- 
grees ; It comprises within its grasp sorAe thou- 






S3 

sands of years. It gives time for every thing. 
The prophets of the Old Testament allowed 
four thousand years to elapse before the coming 
of the Messiah. The Apostles of Christ assign 
twelve hundred and sixty years to the dominion 
of Anti-christ, from his rise to his fall, — a du- 
ration of which, no other class of men were 
ever able to bear the thought. After this im- 
mense space, Christianity, they say, will over- 
come all opposition, and be universal on the 
earth. 

How much this scheme resembles the course 
both of the natural and the moral world, must 
be obvious to all. Plants spring gradually from 
seed : trees grow still more slowly ^ and ages 
pass on before some of them arrive at maturity. 
In man, as an individual, the progress of im- 
provement is far from rapid ; In communities it 
is still slower. How many centuries roll on, 
before a nation passes from a barbarous state to 
a high degree of civilization. — It must be al- 
lowed to be, at least, an extraordinary circum- 
stance, that the New Testament should, in this 
respect, differ so materially from all other 
books ; and that it should, at the same time, so 
perfectly accord with the actual state of the di- 
vine government. The degree of weight in it 
is submitted to the consideration of the reader. 



g*****£*^*«* 



84 
SECTION VII. 



The Appearances and Tendency of the Moral World 
confirm the Principles of Christianity. 

There is a pleasing concord in the operations 
of the Supreme Being. The Governor of the 
world will not act contrary to its Creator ; nor 
the Benefactor of the human race, to the Go* 
vernor of the universe. If Christianity be a 
religion from God, it will correspond with the 
works of God, and appear in harmony with his 
government of the world. Sir Isaac Newton 
framed a system of philosophy, and recorded 
the laws of nature, as written by the finger of 
God, upon the broad tables of the heavens and 
the earth. After the lapse of a century, the 
motions of the celestial bodies, and the various 
operations and revolutions which he described, 
correspond with his system. This correspon- 
dence, is considered as an evidence of its pro- 
bability, some will say, of its certain truth. 
In like manner should the state, order, and ten- 
dency of things in the moral world, corre- 
spond with the gospel of Christ, will it not 
strongly evince the probability of its being, 
what it professes to be, " of divine authority ?'* 
Eighteen centuries have elapsed since its pro- 
mulgation ; and we may search in the full trea- 



85 

aures of experience, with a certainty of finding 
either an evident confutation of its pretensions, 
or a strong presumption of its truth. 

Christianity professes to be the true religion. 
True religion is the art of happiness taught by 
God himself. Christ says that " the weary and 
heavy-laden shall find in him rest to their 
souls; and that his yoke is easy, and his burden 
is light." Matt. xi. 28 — 30. He likewise pro- 
mises an unceasing happiness, as the certain 
accompaniment of increasing attention to his 
gospel, and conformity to his will, and imita- 
tion of his example. Of the truth and reality 
of this, christians are indeed the only compe- 
tent judges. They find wisdom's ways to be 
ways of pleasantness, and her paths peace ; 
and their happiness to be augmented in propor- 
tion to their activity in glorifying God, and 
doing good to men. — But even to the ene- 
mies of the gospel we can here appeal, as they 
are able to give their testimony, which like- 
wise issues in its favour. You can perceive that 
integrity of heart and life, that the perform- 
ance of relative duties, and, in a more eminent 
degree, that philanthropy, actively engaged in 
lessening the miseries, and augmenting the en- 
joyments of all around, brings with it a consi- 
derable degree of felicity. Did you but know 
the working of humility, of meekness, of gen- 
tleness, of forgiveness of injuries, of love to 
the souls of men, and, above all, of love to 



86 

God and the Redeemer ; and did you feel the 
energy and goodness of the principles of the 
gospel, from which they flow, you would rea- 
dily acknowledge that the religion of Jesus pro-* 
duces in the soul the highest measure of hap- 
piness which is to he enjoyed on earth. — The 
other part of the argument is more plain : dis- 
regard of religion, or, in other words, wick- 
edness, is followed by misery. Every evil dis- 
position has ci sting which pierces the heart : 
and the indulgence of vicious passions strips the 
soul of real enjoyment. Pride, avarice, sen- 
suality, hatred, malice, envy, revenge, and 
forgetfulness of God, are all enemies to the 
felicity of man: They rob the soul of tran- 
quillity, and they fill it with uneasiness and 
distress. 

In proportion to the degree of goodness, or 
of wickedness, is the degree of happiness, or 
of misery which men feel. The winged acti- 
vity of the disciple pf Jesus, in adoring his 
God and Saviour, and doing good to men, en- 
larges the spirit of piety and benevolence, 
gives a higher relish to the pleasure of con- 
ferring benefits, and renders him more blessed 
in his deeds. On the other hand, the more a 
man increases in wickedness, the more miser- 
able he grows. His evil passions boil over in 
his words and actions, and make all who are a- 
round him wretched : but his own soul feels the 
torment most. 



87 

The tendency of these, both as to the years 
of life which are to come, and likewise to a 
future state, is just the same. " Light is sown 
for the righteous ; and gladness for the up- 
right in heart.'" " But there is no peace to 
the wicked." Still brighter prospects are 
presented to the christian, as he advances in 
the path of faith and holiness *,' tfnd confirm the 
declaration, that LC the path of the just is as the 
morning light, which shineth more and more 
unto the perfect day." A continued tendency 
of an increase of happiness till death, gives 
the highest probability of a still greater acces- 
sion in a future state. On the other hand, no- 
thing is more evident than that wickedness pre- 
sents no other prospect, but that of being 
wretched both here and hereafter. The slave 
of vice till old age, becomes a perfect demon ; 
and is fit for nothing but the misery of another 
world, which the gospel describes as the pu- 
nishment of those who reject it. 

If we extend our views from the individual to 
the community, we find " that righteousness 
exalteth a nation ;" and that sin is its disgrace 
and ruin. The prevalence of pure religion in 
its principles and acts, promotes the public 
welfare in the highest degree, diffuses social 
felicity far and wide, and tends to a continual 
increase. While, on the other hand, a disre- 
gard and opposition to religion, which is but 
another name for wickedness, is productive of 



88 

the worst of evils to a kingdom: it lessens 
their enjoyments ; and tends to a constant ac- 
cumulation of misery. The deep laid plans 
of unrighteous policy, which promise the most 
extensive and lasting advantages, prove unsub- 
stantial as the spider's web, become a source of 
bitterness to the contrivers, and issue in na- 
tional distress and calamity. These are laws of 
nature, or shall we not rather say, of the Su- 
preme Ruler, which confirm by their execu- 
tion, the revelation of Jesus Christ ; and dis- 
play the effects and consequences of his re- 
ligion. 

There is a still more extensive tendency in 
the divine government, which, as belonging to 
the present subject, ought not to pass unnoticed. 
The gospel speaks of the melioration of the 
state of mankind, which after a lapse of ages 
is to be produced by the influence of its prin- 
ciples and precepts. By appearances in the 
moral world, these hopes are cherished and 
confirmed. The man who will compare the 
present state of society in England, in Holland, 
and in France, with that which subsisted in them 
about three hundred years ago, will perceive a 
most rapid progress : and the vast machine is 
moving with accelerated speed. There are 
principles now budding in the minds of the dis- 
ciples of Christ, which are producing plans of 
active benevolence, in order to advance the 
first and best interests of the human race; 



89 

principles which, when the fruit is brought to 
maturity j will change the face of the world, 
and introduce the reign of reason and of love, 
e happiness to mankind ; because they 
introduce the reign of God, and of his Christ, 
over the souls of men. 

The coincidence between the government of 
the world, and the christian religion, in so 
many varied points of view ; and the agreement 
between the appearances and tendency of the 
former, and the declarations and effect of the 
latter, are considerations* not unworthy of the 
notice of those who are examining, with im^ 
partiality and care, the evidences of the New 
Testament. 



SECTION VIII. 



The Marnier in which the New Testament 
addresses Men. 

Here, as in many other points, the book is 
eminently singular. In men who had no inter- 
course with the great world, we might expect 
to find either an admiration of the rich and 
powerful, or a dislike of them, ancLa partiality 
for people of their own rank. But nothing of 
this is to be seen. We scarcely find a writer 
who has not his partialities : one is a sycophant 



90 

of the great, and a despiser of the poor : ano- 
ther hates the great, and makes his court to the 
multitude, that he may gain their favour. Some 
pay homage to the learned, and treat the igno- 
rant with contempt : others take the contrary 
side. Country and religion have a powerful 
influence on men's sentiments, and on their 
manner of speaking of persons and things. 
Both Jewish and Gentile writers furnish remark- 
able instances of this, each in an opposite way. 
But here is a perfect exception to these modes 
of writing. The whole human race is always 
considered in the New Testament as one great 
family. The apostles view man as an immortal 
being : This is the light in which he constantly 
appears. The different conditions of life sink 
into nothing in comparison of this more illus- 
trious rank. The only reason why they no- 
tice the various stations in civil society is to re- 
mind men of the duties of these stations, and 
to guard them against the temptations to which 
they are exposed. This is peculiarly the case 
as to persons in the most exalted condition, the 
temptations of which they represent as the 
strongest of any: they therefore kindly entreat 
them to watch against their influence with the 
utmost care : and at the same time they frankly 
reprehend their abuse of the blessings of their 
condition. If they speak favourably of the 
poor, it is to console them, because their temp- 
tations are not so strong, and to point out those 



91 

;es in their lot which they are apt to 
overlook. But in all the grand concerns of hu- 
man nature they view men as equals: they 
speak to them as brethren : the}- envy net the 
at : they despise not the poor : they address 
i all with dignity and affection. There is indeed 
one marked difference which they ever main- 
tain, and never in any one instance, lose sight 
of for a moment. But it arises from nothing 
external: it is that which takes place between 
righteous and the wicked. Such greatness 
of mind as this, which overlooks #11 worldly 
distinctions ; which attaches dignity to man 
as immortal, and excellence to man as good, 
and meanness only to man as wicked ; found 
in illiterate men, and found in all the writers of 
the New Testament, will be allowed to have 
some weight, when thrown into the scale which 
contains the evidences of Christianity* 



SECTION IX. 



The Harmony of the Writers of the Neiu Testament. 

-Disagreement amcvie persons who contri- 
bute each a part towards the compilation of a 
volume, infers the certain destruction of its 
claims to divine inspiration. Harmony is ab- 
solutely ry :. and where it is found, es- 



92 

pecially in so extensive a manner, and in so 
many different points of view, and in matters 
so various and complicated, it furnishes a pre- 
sumptive argument in favour of its claim. 

The first thing which we are led to enquire, 
is, What harmony subsists between the gospel 
and natural religion ? On the most accurate 
examination it will be found, that there is not 
one principle in the latter, which the former 
does nqt advance, and confirm. Could the 
deist find opposition here, he might justly tri- 
umph: But he can produce none. The con- 
cord is without an exception, as to principles, 
precepts, desires, wants, and expectations. 
The gospel is indeed fuller, and reveals many 
things which the other does not contain. But 
this is naturally to be expected in a revelation 
made for the use of guilty and depraved crea- 
tures, who need a remedy beyond the power 
of natural religion to provide. 

Another part of the subject is. the harmony 
of this book with the Old Testament, which is 
to be considered as a first volume of the work, 
and so closely interwoven with it, as to be in- 
capable of separation without a material injury 
to both. When a book is entirely the produc- 
tion of one man, the harmony is more easy : 
where many are concerned in writing it, the 
difficulty is increased. When the persons live 
in different ages, in different countries, indif- 
ferent conditions and employments, and in dif* 



93 

ferent states of society 5 a difference of ideas 
and sentiments on many subjects, especially 
the highest and most comprehensive, is the na- 
tural result : and harmony, if it be found, may 
be considered as very remarkable. There are 
cases where art could not possibly produce it. 
For example, where the earlier writers not only 
look back to what is past, but likewise predict 
what is to come, and publish the institution of 
ceremonial rites, which are to meet with their 
accomplishment in a following dispensation that 
they are designed to prefigure, collusion be- 
comes impossible: and harmony is no wise to 
be accounted for, but by supposing a divine in- 
terposition and inspiration of the writers. 

Such is the harmony to be found between 
the penmen of the Old Testament and of the 
New. They were men of different ages, coun- 
tries, and stations. They wrote on the most 
difficult subjects. They had all one plan in 
view. Each added something as his part. The 
latter fill up what the former had sketched 
out: and both volumes confirm each other by 
their agreement, and exactly correspond to 
each other. What merits particular notice, 
the most ingenious and complicated part came 
first, the simplest and easiest, last ; that it 
might be seen that artifice is not necessary to 
make the systems fit, and fit in a way whicf* 
no human ingenuity could have devised. The 
agreement is not in one point only, but in him- t 



94 

dreds; so that the harmony between the pre- 
diction's, types, sacrifices and purifying rites 
of the Old Testament ; and the person, office, 
kingdom and benefits of the Messiah, in whom 
they had their accomplishment, can be consi- 
dered in no other light, than as the effect of 
deep design, and an extensive premeditated 
plan . So remarkable has this appeared to some 
opposers of Christianity, that they have as* 
serted that the books of prophecy were com- 
posed after the predicted events took place. 
But the antiquity of the Old Testament rests 
on so firm a foundation, that the man who 
would attempt to shake it, would find all his 
efforts vain. 

Among the different writers of the New Tes- 
tament, and in its different parts , the harmony 
is equally clear and pleasing. Not to insist on 
that between the evangelists, where the coin- 
cidence may be expected to be more evident, 
there is an agreement in things which are ap- 
parently more incidental, and where a collusion 
is not so readily thought of, nor so easily ef- 
fected. The letters to the christian societies, 
which make a part of the New Testament, are 
closely connected with the acts of the apostles, 
which may be called its ecclesiastical history; 
and are in a manner formed upon it. In these 
letters very frequent allusions are made to events 
in the history. The allusions are so many, so 
minute, so incidental, so much depending 



95 

circumstances which had occurred, and so na- 
turally arising out of the subject, that no art 
of man could produce agreement in such a mul- 
titude of things, if either the letters, or the 
history, or both were forgeries. Had the letters 
been forged, we might expect to find them 
couched in general terms, and cautiously avoid 
the mentioning of every particular which could 
lead to a discovery. But nothing can be more 
directly opposite. They are full of business. 
They are continually urging some serious and 
useful topic. They are making frequent re- 
ferences to particular societies, persons, places, 
things, and events. While these furnish a con- 
vincing internal proof that they are genuine, 
the agreement of the references in them with 
the history, gives additional strength to the 
evidence, that they are what they profess to be. 

There is another branch of this harmony 
which should not pass unnoticed. The writers 
both of the New Testament, and of the Old, 
have occasion to advert to the history of other 
?iations, and to record circumstances arisincr 
from their connection with the Jews, or with 
the christians. This is done without the re- 
motest appearance of art or design. However 
unimportant at first sight this may seem, it 
enters so deeply both into the knowledge and 
veracity of the persons, that imposture could 
not escape detection. But no such charge can 
be adduced : for whenever a reference is made 



96 

in the New Testament to the affairs of sur~ 
rounding countries, profane history confirms 
the credibility of the sacred writers, and sanc- 
tions their claims of being men of truth and 
integrity. 

The harmony just displayed in its various 
bearings, is not that of false witnesses who have 
learned their lesson, but of honest men, who 
relate what they saw and knew, each in his 
own way, and what particularly struck him : 
Frequently one mentions one circumstance of 
an action or event, and another, another. 
This is not the harmony of men who combine 
to deceive the human race. 

If in a book of such extent there be some 
apparent contradictions, it is Nothing more than 
we have reason to expect. But a considerable 
part of them will vanish, by granting what an 
impartial reader cannot well refuse, that in an 
ancient book, so long, and so often copied, 
there will be errors of transcribers, especially 
with respect to the names of persons and places, 
and to chronological computations. For when 
we find writers accurate in things of greater 
moment, and greater difficulty, it is but fair 
to argue that they could not have erred in 
matters comparatively easy : and to charge the 
fault on them, and not on the transcribers, is 
unworthy of that candour which should distin- 
guish the liberal mind. 

To the progress of knowledge, and the ap- 



97 

plication of it to the study of the sacred scrip- 
tures, we are indebted for satisfactory answers 
to other objections against the harmony of its 
parts. While there are some things in the 
works of creation, and in the moral govern- 
ment of God, which display the divine perfec- 
tions with the brightness- of demonstration, 
there are others which seem in direct opposi- 
tion to their existence and exercise. But how- 
ever contradictory these may seem to be, we 
are certain, and deists will own, it is but in 
appearance, and cannot be so in reality : and 
the discoveries which have been made in science 
have, in many instances, reconciled the diffi- 
culties to our perfect satisfaction. This is pre- 
cisely the case as to divine revelation, which 
bears in this, as in other respects, a close ana- 
logy to the other works of God. By profound 
investigation, by the collation of manuscripts, 
by a more perfect knowledge of eastern man- 
ners, by a more thorough acquaintance with 
history, by improvements in sacred criticism, 
and by attention to occurring events, many 
difficulties and apparent contradictions have 
been removed ; and the harmony rendered 
clear as the light of day. If some difficulties 
still remain, view them as you do those of 
creation and providence ; and they will form 
no obstacle to the reception of the gospel. 
There is little doubt, but that, like the others, 



98 

with increasing knowledge and the light of 
events, they also will be dispelled. 

Those who deny the truth and divinity -of the 
christian religion, (for they are closely allied,) 
will find it extremely difficult on their hypo- 
thesis, to account for the various analogies, and 
the complicated harmonies which have been 
just presented to their view. Let them have 
but their due weight in the investigation of the 
subject, and the writer desires no more. 



99 



CHAPTER III. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM THE TESTIMONY OF 
THE APOSTLES. 

Some subjects are capable of being rendered 
certain by mathematical demonstration : others, 
which are of still greater importance to the hap- 
piness of mankind, admit only' of moral evi- 
dence, or the evidence of testimony. This is 
the case with respect to all historical facts, and 
the administration of justice in every form. 
This evidence of testimony rests on a certain 
Moral order, which gives stability to reason- 
ing, and renders things as certain as by any 
other kind of proof. That there is such a city 
as Rome I am as fully convinced, as that the 
three angles of a triangle are equal to two 
right angles. Yet I never saw Rome : I rest 
on the testimony of others. But I think my 
own mind as likely to be mistaken in its opera- 
tions in passing from one link in the chain of 
• mathematical demonstration to another, as that 
the moral evidence on which I found my belief, 
should be false. On what does this certainty 
rest ? It rests on that moral order which has 
just been mentioned. Wherein it consists shall 
F2 



100 

he briefly -shewn ; and it will form a proper 
avenue to the field of testimony. 

In the natural world God has established a 
certain order of things which I perceive uni- 
formly take place ; as the vicissitudes of day 
and night, the power of attraction, gravita- 
tion, &c. Hence I am enabled to judge with 
certainty concerning the phenomena of nature. 
But is there not a similar order in the moral 
world ; and are there not laws established, 
from the knowledge of which we may deter- 
mine, though not with absolute certainty, yet 
with such a degree of precision as will answer 
sufficiently for directing our judgment in mat- 
ters of testimony ? This is of still greater im- 
portance than the other : we may therefore ex- 
pect it with confidence. 

There are certain general principles in the 
human heart to which all have ^regard in the 
conduct of life ; such as the pursuit of happi- 
ness, the desire of honour, a sense of favours 
bestowed, &x\ There are besides, some pe- 
culiar principles of action arising. from the dif- 
ferent characters of men. There is a predomi- 
nant or governing principle which acts as the 
main spring of the rational machine; and di- 
rects the conduct, and regulates the life. I ob- 
serve one man eminently pious : a thousand in- 
stances of love to God and man blaze forth in 
his life. A second whom I know, is the slave 
of ambition. I have traced the passion in hi* 



101 

ft from his earliest years : it has grown Witfe 
his growth. I am acquainted with a third, who - 
is under the absolute dominion of avarice : the 
oniv business of his life is to possess. There 
is another, whom I have observed with atten- 
tion ; he is the votary of pleasure ; and he has 
followed it as a trade for many years : The in- 
dulgence of all his appetites, and sensual pas- 
sions, appears to be the sole end of his exist- 
ence. There is an old friend with whom I have 
had dealings for many years ; and have always 
found to be a man of "sterling- and tried inte- 
grity : he may be trusted with untold gold. His 
opposite neighbour is an arrant cheat ; he will 
deceive and defraud whenever it is in his 
power. 

From the knowledge we acquire of such 
characters, enlarged by the numerous lessons 
of history, we can judge, with tolerable accu- 
racy, of what men will do. Is an eminent 
example displayed of moderation of wishes, 
and contentment with a littler No one says 
u Alexander, or Caesar was the man." If we 
are informed of prisoners being treated with 
unparalleled cruelty, we do not suspect Mr. 
Howard. Do we hear of a course of remark- 
able self-government as to appetites and pas- 
sions ? Every one exclaims, " It is neither 
Nero nor Heliogabalus." If we read of a rob- 
bery, accompanied with a shocking murder, 
in the dead of night, laid to the charge of So- 



102 

crates or Epictetus, we throw the book away 
with indignation, and cry, " the charge is 
false." Every one can easily enlarge the list of 
examples. 

These general, and especially these distin- 
guishing and peculiar principles which bear 
sway in the hearts of men, constitute that mo- 
ral order which enables us to form a judgment 
of human conduct. In the common affairs of 
life, and in things of the greatest importance 
to our present happiness, we are guided by the 
rules of this moral order, to decide what par- 
ticular persons will do, and what measures they 
"will adopt : and we thereby acknowledge its 
existence, and its certainty. — Will it not be 
equally applicable to the system of Christianity, 
and the testimony of the apostles ? It certainly 
is j for we are to proceed here by the very 
same rules of reasoning, and the same kind of 
evidence, as in other things which depend on 
testimony. Let the impartial reader, who is 
in search of truth, keep this constantly in 
view : and then let him consider, what kind of 
men the witnesses of Jesus were ; and what de- 
gree of credit is due to the testimony which they 
adduce. 



103 
SECTION I. 



The Quality and Number of the Witnesses. 

What office can be conceived more important 
to the happiness of mankind, than that of the 
persons who were to be the witnesses of Jesus, 
and to testify his divine mission to the world. 
The choice rested with himself. Had he se- 
lected them from the rabbis, and scribes, and 
chief priests, it might have been suspected, 
that there was a design, by means of human 
literature, to impose upon mankind. By the 
choice which was made, this suspicion is avoid- 
ed. Christ called men from the ordinary em- 
ployments of the mass of society. As to their 
moral improvement and character, they appear 
to have been plain, serious, good men, who 
had read the Old Testament with considerable 
attention, and were well acquainted with its 
contents. 

By the mouth of two or three witnesses every 
end of testimony is fully answered. But the 
matter to be testified here, was uncommon : 
and therefore Christ employed a much greater 
number. He called twelve. This will be al- 
lowed to be ample. If two or three may be 
suspected of artifice, and may be able to unite 
in publishing a falsehood, it is difficult for 
twelve to do so. At the same time their union 



104 

in bearing testimony, will strengthen the weight 
of the evidence. 

The persons chosen had the best opportunities 
of understanding what they were to testify. 
Christ admitted them into his family. They 
lived with him upwards of three years. He 
favoured them with the most intimate friend- 
ship ; and they had a perfect knowledge of ins 
character, disposition, the actions of his life, 
his death, and all the wondrous scenes which 
followed, till they at last beheld him ascend to 
heaven. Nothing was kept secret from them ; 
and there was no reserve. The Grecian philo- 
sophers had their esoteric, and their exoteric^ 
doctrines. Mahomet pretended a revelation 
from heaven, to prevent a mussulman from en- 
tering his habitation, except when requested by 
himself. Nothing like these is to be found in 
Jesus. He was accessible at every hour. His 
disciples saw the whole of his behaviour \ and 
heard the whole of his doctrine. They lived 
with him on terms of the greatest, yet most re- 
spectful intimacy : so that never men had fairer 
opportunities of knowing any matter, than were 
presented to the apostles, of knowing every 
thing relative to the character and mission o£ 
Jesus Christ. 



105 
SECTION If. 



Tficir Qualifications for bearing Testimony to Christ: 

In those who appear to give their testimony in 
matters of importance, we have a right to look 
for two things ; namely, capacity and integrity. 
Let us examine if they are to be found in these 
men. 

A moderate portion of intellect will be suffi- 
cient in the present case. The thing to be tes- 
tified is not a matter of abstruse speculation y 
but a collection of facts, on which some plain 
principles, naturally resulting from them, are 
founded. What measure of capacity a man pos- 
sesses, nothing will more plainly discover, than 
his writing: of a book. The witnesses of Jesus 
have done this : and the New Testament will 
convince every one, that there was no defect 
of understanding to disqualify them for the 
office. 

But the heart must be sound, as well as the 
head. Integrity is absolutely necessary to ren- 
der a testimony credible; and is indeed the 
chief thing. To a candid enquirer, who will 
give every circumstance its due weight, it must 
be evident, that if words in unpremeditated 
speech, or in writing, if a long course of ac- 
tions and sufferings can demonstrate integrity, 
f3 



106 

never were there on earth more upright men 
than the apostles of Jesus Christ. 

But sometimes, where men have appeared to 
possess a good understanding and unquestion- 
able integrity, they have been so entirely under 
the influence of enthusiasm, as to become the 
senseless dupes of an over-heated imagination, 
and of intoxicated passions. Though therefore 
the apostles should not be impostors, yet if 
they be Enthusiasts, it renders their testimony 
of no avail. The remark is just ; but it does 
not apply. Consult the records of their lives : 
all is wisdom and soberness. Add to this, the 
study of their writings. There is no enthusiasm 
there : a sound judgment appears from be- 
ginning to end. The subject is the highest that 
can employ the mind : but we find no wild 
flights of imagination. There are passages 
which express the most vigorous energies of 
the soul, and all the ardour of the strongest 
affection ; but the subject lays a sufficient foun- 
dation for them ; and there, rapture is reason, 
not enthusiasm. Indeed, an enemy to Chris- 
tianity > if he have one spark of candour re- 
maining in his breast, must justify them from 
the charge.* 

* The apostles, unless they really believed what they so 
often asserted, concerning the resurrection of Christ, 
could not be enthusiasts. If they stole his dead body, as 
the soldiers, asserted, the very act must have cured them 
of enthusiasm. If h remained in the grave , fraud, and 



107 
SECTION III. 



Their Sincerity, and personal Conviction of the Truth 
of their Testimony, 

From the manner of a person's conversation, 
or writing, sagacious men can judge with a con- 
siderable degree of accuracy, whether he is in 
earnest or not. No book has been perused 
with so much attention as the New Testament, 
both by friends and foes. One design, at 
least, of the enemies, has been to spy out faults. 
Insincerity and deceit are the greatest. But 
w r hat discoveries have they made ? When Ma- 
homet introduces passages in the Koran, con- 
taining a command or permission from Heaven 
to multiply his wives, by adding to the num- 
ber those on whom he had cast the eye of de- 
sire ; and likewise to seclude them from the so- 
ciety of those whom jealousy feared ; it requires 

not enthusiasm, must have published that Jesus was risen. 
But their conduct shews, that they were convinced that he 
rose from the dead, and appeared to them afterwards, 
and ascended to heaven before their eyes. Hence that 
noble ardour for the propagation of the truth, which ani- 
mated the whole of their future life. Men may call this 
enthusiasm if they will ; but their deportment and writ- 
ings clearly demonstrate, that they were the farthest of 
any of the human race from the character of enthusiasts, 
ia the common despicable sense of the word. 



108 

no more than ordinary sagacity to perceive the 
sensual motive. But is there any thing like 
this in the writers of the New Testament? 
Every line marks sincere, disinterested, and 
honest men. With the utmost simplicity they 
mention their prejudices, their weaknesses, 
and their faults. The highest tone of sincerity 
vibrates through the whole of the book. 
There is a constant abhorrence of iniquity, a 
sense of God's presence and holiness, and a 
deep and clear view of him as the avenger of 
all iniquity. But their sincerity appears in the 
whole tenor of their lives and actions, in a most 
remarkable manner. 



SECTION IV. 



Their Constancy and Perseverance in bearing 
Testimony, 

All the apostles stood forth as witnesses to the 
divine mission of Jesus Christ : and their con- 
tinuance in bearing testimony, year after year, 
to the end of life, carries with it a considera- 
ble degree of weight. 

When men first engage in any remarkable 
service, the novelty of the situation and em- 
ployment may create, for a season, a considered 
ble alteration in their thoughts and manners : 



109 

and, in addition to this, they may for a while 
put a restraint upon themselves. But when the 
impetus has spent its force, they will display 
their true character ; and we shall see what they 
really are. If they have entered on the work 
from the mere ardour of a warm imagination, 
and kindled passions, or from the eager in- 
fluence of false expectations, they will, when 
their fire is spent, and they find themselves mis- 
taken in their hopes, quit the irksome situa- 
tion, and retire to a more gainful or more plea- 
sing employment. Had the apostles of Christ 
formed any plan of worldly enjoyment or advan- 
tage they must have, in a very short space of 
time, been completely undeceived. Did am- 
bition swell their hearts ? They soon found 
that they had nothing to expect but degradation 
in the eye£ of the world. Were they blinded 
by avarice? They speedily learnt that they 
were not on the road to wealth. Was it love 
of ease and pleasure which animated their 
hopes ? It was not long before they were fully 
convinced, that these were not to be found in 
bearing testimony to Jesus Christ. But this 
conviction made no alteration in their conduct : 
it neither led them to throw aside their office, 
nor did it even cool their zeal in its execution. 
They went on, with unshaken constancy and 
unabating ardour, to the end of their days, in 
bearing witness to their master's cause before 
the world. 



110 

When twelve men, whether as individuals, 
or at the head of communities, unite to propa- 
gate an imposture, or to execute a plan of 
falsehood or injustice, the event is so uniform, 
that we may consider it as ck law of the moral 
world, that however amicable and cordial they 
may be in the beginning, they will in the pro- 
gress of the business disagree, and thwart 
each other's views : and what commenced with 
oaths of secrecy, and vows of perseverance till 
the final accomplishment of the design, and a 
glowing affection to all concerned in it, is ar- 
rested in its course by jealousies, envies, ha- 
tred, mutual accusations, and the falling off of 
one after another ; and ends in disclosing the 
black design, and unveiling to the world the 
hollowness of their hearts. But we perceive 
nothing of this nature among the apostles of 
Christ. The same testimony which they bore 
at first, they bore with their dying breath. 
One of them proved a traitor ; but he had no 
secrets to tell. l< 1 have sinned," he cries out 
in agony, " in that I have betrayed innocent 
blood." Paul and Barnabas had a warm dis- 
pute, and separated from each other : but it 
was to do apart, what they had done together ; 
namely, to bear witness to the divine mission 
of Jesus of Nazareth. A temporary disagree- 
ment took place between Peter and Paul, but 
in their heat they have no black imposture to 
bring to light : they have no accusation against 



Ill 

the cause of Christ. With the exception of the 
unhappy Judas, whose mournful confession 
was full in its favour, constancy in declaring to 
the world, with affection and fervour, that Je- 
sus is the Christ, was the attribute of all the rest. 



SECTION V. 



Their Sufferings for the Sake of their Testimony. 

Had the apostles not been the men they pro- 
fessed to be, their manner of life must have 
been one continued scene of suffering. To 
ipersons who were nourishing evil passions in 
ijtheir hearts, and panting after worldly enjoy- 
Ijments, the constant mortification to which they 
jsubmitted, and the entire application of the 
jsoul to spiritual and divine things through the 
(whole course of their thoughts, and words, and 
lactions, must have been an intolerable burden, 
Christianity was not like the systems of the 
philosophers, a code of speculative opinions, 
|\vhich left men at liberty to live as they pleased ; 
ut it prescribed a rule of life which directed 
he conduct, temper, and sentiments, even to 
he very thoughts of the heart ; and called men 
o be entirely different from what they were 
before. Nothing but the existence and power 



112 

of the principles of the gospel on the heart 
could have rendered such a life as that of the 
apostles tolerable, or in fact could have pro- 
duced it. But to them, as being tilled with the 
spirit of their master, the christian life was not 
a burden, but their delight: " Christ's yoke 
was easy, and his burden light ; because they 
had learned of him who was meek and lowly 
in heart. " 

But while in Christ they had peace, in the 
world they had tribulation, on account of their 
testimony. Instead of finding riches, honours, 
and pleasures in the execution of their office, 
it drew upon them the bitterest persecution* 
Every kind of indignity was offered : every 
kind of injury sustained. It was not in one or 
two instances that this took place: they found/ 
by painful experience, that nothing else was 
to be expected but a continued course of suffer- 
ing, while they continued to testify of Christ 
that he is the Saviour of the world. A brief 
enumeration of what one of them endured, as 
narrated in his own words, will give us the 
truest idea of their situation : " In stripes above 
measure, in prisons frequent, in deaths oft. 
Of the Jews five times received I forty stripes 
save one. Thrice was I beaten with rods, 
once was I stoned, thrice I suffered shipwreck. 
a night and a day I have been in the deep. Ir 
journeying* often, in perils of waters, in peril? 
of robbers, in perils by mine own countrymen 



113 

in perils by the heathen, in perils in the city, 
in perils in the wilderness, in perils in the sea, 
in perils among false brethren ; in weariness, 
in watchinsfs often, in hunger and thirst, in 
fastings often, in cold and nakedness." 2 Cor. 
xi. 23 — 27. Such was the treatment the 
apostles met with ; but thej^ do not appear at 
all disconcerted. Our master, they say, told 
us of this before. " If they have persecuted 
me, they will also persecute you." John xv. 20. 
They consider persecution as a thing of course ; 
and go on in their work with unabated zeal. 
Love to Christ and his cause, appears to burn 
with a more fervid flame amidst sufferings. 
Not one of them who had entered on the war- 
fare after their master's death, retires from the 
field of battle : they all continue in it as long 
as they breathed the breath of life* Can we 
account for their conduct on a supposition that 
they were actuated by impure motives ? How 
much more easy and natural will it be to allow 
that they were honesty and good, and faith- 
ful men. 



SECTION VI. 



Their Martyrdom, as a Seal to their Testimony. 

When men die for opinions, it shews that they 
are strongly attached to them. When persons 
of sound judgment and good sense, and in 



114 

other respects, of moral rectitude do so, it is 
a proof that they believe the opinions to be 
true. But it is proper and necessary to enquire 
into the foundation of this belief. If it be 
founded on facts, facts which are palpable, nu- 
merous, diversified, important, witnessed to 
by many, who all agree in the report, and 
where it was morally impossible they could 
have been imposed on, their martyrdom is to 
be considered as the final seal of their testi- 
mony. Such martyrs were the apostles of 
Christ ; and the facts to which they bore testi- 
mony had all the qualities which have been 
just enumerated. 

Had Mahomet died asserting the reality of 
his visit to heaven on the beast Alborac ; and 
that all the strange things, which he says he 
heard and saw, were true; the evidence is so 
slender, that the farthest we could go in as- 
senting to his declarations is, " He asserted it 
to be a fact." But when twelve men inform 
us that they lived with Jesus upwards of three 
years, heard his discourses, saw his miracles, 
were witnesses of his death, were in company 
with him many times after his resurrection, 
beheld him ascend to heaven, received the 
Holy Ghost according to his promise, and were 
enabled to speak languages which they had 
never Learned, to work miracles, and heal the 
sick, and raise the dead, (things which they 
bad often performed,) is it possible that they 






115 

could be deceived as to the reality and certainty 
of the facts ? The shadow of a doubt cannot 
remain. 

There may have been martyrs of pride, who 
would rather suffer death than give up their 
sentiments ; and who scorned to be compelled 
to unsay what they had said, and to adopt ano- 
ther's creed, and castaway their own. There 
have been numerous martyrs of opinion, whose 
death proves nothing more than their sincerity ; 
and that they believed their opinions to be 
true. How widely do the apostles of Christ 
differ from both, and rise above both. They 
may be justly denominated martyrs of facts. 
In matters of opinion there may be a mistake : 
in matters of absolute fact, there can be none. 
It is of much weight too, that they were not 
attached to the belief of these facts by birth, 
by the prejudices of education, or by their 
worldly interest. On the contrary, their be- 
lief is in opposition to them all ; and shocks all 
their former and early sentiments and habits. 
What then but the certainty of the facts can 
present an adequate cause for such unexam- 
pled fortitude, in voluntarily submitting to tor- 
tures, and the most cruel death. I call it un- 
exampled fortitude, for it was accompanied 
with a holy resignation to the divine will, an 
unshaken trust in God, and the liveliest hope 
of blessedness in a future state; and with the 
most ardent benevolence to their murderers* 



116 

expressing itself in the tenderest pity, ia de- 
clarations of full forgiveness, and in fervent 
prayers that God would not lay it to their 
charge, but shew mercy to them, and make 
them good and happy. Are these men im- 
postors ? Are they not " the servants of the 
living God, who shew unto us the way of sal- 
tation ?" 



SECTION VIE. 



It could not be the Design of the Apostles to accomplish 
a good End by bad Means. 

What has been said on the testimony of the 
apostles to the divine mission of Jesus Christ, 
leaves but one supposition behind ; namely, 
that they had contrived among themselves a re- 
ligion which they conceived would be in the 
hiohest degree for the benefit of mankind : and 
in order to procure it a readier reception, they 
pretended that it came from God. Hence they 
were led to invent miracles and prophecies be- 
cause these would confer on it greater dignity, 
and give it more the appearance of a divine ori- 
gin. As a still greater proof of zeal for the 
success of their scheme, they endured the bit- 
terest persecution, and devoted themselves to 
death in its defence ; with their last breath pro- 
claiming it true and divine. 



M7 

But the supposition is directly contrary to 
till ideas of moral order. To say nothing of 
nfinite improbability of these men, indeed 
of any men being able to contrive such a reli- 
gion and such evidences in its support — the 
apostles profess to honour God. Their writ- 
ings and their lives display this in every part. 
They acknowledge God to be the avenger of 
ail imposture and deceit ; and they represent 
his displeasure as unspeakably dreadful. They 
particularly reprobate the maxim, u that men 
may do evil, that good may come," asserting 
that " their damnation is just." And will they 
expose themselves to it for nought ? Will they 
spend their lives in suffering, and meet death 
in ignominy and torment, merely to offend 
God by their presumption ? It cannot be ; — 
Some other cause must be assigned* 



118 



CHAPTER IV. 



OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NSW TESTAMENT, ARISING FROM SOME ADDITIONAL 
CONSIDERATIONS, WHICH FURTHER CONFIRM THE TES- 
TIMONY OF THE APOSTLES. 

That the validity of the testimony of the 
apostles should be firmly established, must ap- 
pear to all a matter of the last importance. If 
the mind have cause of doubt and uncertainty 
here, other parts of the evidence for Christianity 
will not be listened to with attention and re- 
spect. The particulars insisted on in the pre- 
ceding chapter, must have weight with all by 
whom they are considered. But there are ar- 
guments of an indirect kind which, lying more 
remote from the view of an impostor, do still 
more strongly confirm the uprightness of the 
witnesses of Jesus, and render it utterly impro- 
bable, that it was their intention to impose upon 
the world. The following sections present 
considerations of this nature : and these, when 
added to the direct evidence which has been 
already adduced, give all the assurance of in- 
tegrity which a candid enquirer will ask ; at 
least, all that is necessary and sufficient to carry 
conviction to an impartial mind. 



119 
SECTION I. 



The Improbability of the Apostles contriving a new 
Religion. 

In the history of the world, I observe many- 
persons attempting to impose on their fellow- 
creatures, in many ways. Of numerous and 
fatal impositions, religion, alas! has been the 
fruitful source : and there is not a system in 
existence which has not been employed in this 
way. But to invent a religion for the express 
purpose, is an infinitely more arduous task, 
than to make a handle of one already formed. 
Men have a veneration for an old religion ; and 
all that is requisite is to increase that venera- 
tion, and turn it to the advantage of the de- 
ceiver : but in the other case, that veneration 
is to be created ; — and there is nothing more 
difficult. 

To suppose that a few obscure mechanics 
and fishermen of Judea should conceive the 
idea of forming a new religion which opposed 
itself to all the world, which was entirely to 
supersede Judaism, and totally to destroy every 
species of idolatry, seems far beyond the li- 
mits of probability. They had no precedent. 
The authors of the different systems of pagan 
mythology were men vested with authority, 
who had the sword in their hand to give force 



120 

to their pretensions ; or they were of singular 
learning, and unspeakably superior to the bar- 
barous people whom they would persuade to 
believe what they said; and they were regard- 
ed as oracles.* But for men of inferior sta- 
tions in society, who had no power and no pre- 
tensions to learning, and who were looked down 
upon as grossly illiterate by the chiefs of their 
own nation, is quite a different thing. The 
world had furnished no instance of this before ; 
nor did history (though it is most probable 
they were acquainted with no other than the Old 
Testament) emit one ray of hope of success. 
The revelation of God's will to the nation of 
the Jews, by the ministry of Moses, bore no re- 
semblance, and afforded no encouragement to 
such an attempt. The nature of the christian 
religion renders the supposition of their at- 
tempting it still more unlikely. Do I lay un- 
due stress on this consideration, if I say, It is 
not probable that such men should conceive 
such a thing ? 

* Perhaps I should not say that they invented new sys- 
tems, for the ground- work and substance of all of them 
was nearly the same : and as there was a general venera- 
tion among the people for received opinions, they took ad- 
vantage of that, and merely added a few new distinguish- 
ing rites and festivals, or altered and modified a particular 
branch of the old system. In this view, the reasoning ac 
quires still greater weight. 



121 

* SECTION II. 

The Divine Origin of the New Testament may be in* 
f erred from the Talents of the Writers. 

If a man put into my hand a weak and super- 
ficial treatise in philosophy, and say, " That is 
a work of Sir Isaac Newton," so soon as I have 
perused it, I reply, " It is impossible : you are 
grossly mistaken." On the other hand, if a 
book be read to me, full of the noblest ideas 
and the most profound wisdom, far superior to 
any thing I ever met with ; I ask with eager- 
ness, " Who wrote it ?" the answer is : " Some 
boys at school." I wish to see them. They 
are brought ; and I ask, " Is this your writing?" 
They say, " It is." — t 4 I cannot believe you, 
for it is not the work of boys : It would do ho- 
nour to the maturest age." — " You mistake us," 
they reply, " the writing and style are ours, 
but the sentiments were dictated to us by our 
master." This explains the matter at once : 
What confirms me in the truth of their decla- 
ration is, that there are some things which they 
do not appear fully to understand. All this is 
natural and easy according to the laws of moral 
order. 

To apply these remarks to the present case, 
here is a book of a superior kind, which gives 
the fullest information in every thing that relates 



122 

to our highest interests. It was written by some 
plain illiterate men in Judea ; but it leaves all 
the writings of the ablest philosophers infinitely 
behind. Compare what it says of God, his na- 
ture and government ; of man, his duty and 
happiness ; and of a present and future state 
of being ; and you will be convinced. How 
came these men so far to excel all others r I put 
the question to the writers of the New Testa- 
ment. " It is not we that speak," they say, 
*< but the Spirit of the Father which speaketh in 
us. The lancruao-e is ours; but the truths 
were revealed by God. They did not proceed 
from the energies of our minds : we received 
them from above." Why will you not believe 
them ? The things revealed are worthy of God. 
As I observe some things in the book, which 
they themselves apparently did not fully un- 
derstand, it renders their account still more 
probable. If you will not believe them, you 
are reduced to this difficulty, which is a breach 
of moral order ; namely, that these persons, 
without education, and without study, wrote a 
better book than all the ablest men in the 
world, with all the advantages of learning, 
have been able to do, either before or since. 

■ 



123 
SECTION III. 



The Penmen of the Neiv Testament wrote with Ease on 
every Subject. 

There are some subjects on which it is ex- 
ceedingly difficult to write : The strongest mind 
is seen to labour ; and the theme to be too great 
for its energies. The apostles treated the high- 
est and most difficult topics on which men can 
employ their pens. But their manner fills me 
with astonishment. They are always at their 
ease. They never appear embarrassed, or at 
a loss either for ideas or for words. The ne- 
cessity they sometimes are under to add expres- 
sion to expression, in order to convey their 
ideas fully, is not owing to any defect in their 
minds, but to the insufficiency of language 
fully to convey their thoughts. Whether they 
speak of God or man, of things past or things 
to come, of Heaven or Hell, of the divine pur- 
poses or acts, they appear quite at home, and 
ave fully acquainted with their subject, so far 
as it should see-m they design to treat it. 

This is no common attainment ; and when 
we consider who the writers were, — not learned 
sages, descending from the schools of philoso- 
phy, but fishermen from their boats, at the 
lake of Tiberias ; and that in treating the most 
difficult of all subjects, they discover the hand 
g 2 



124 

of a master drawing his sketch with inimitable 
ease, what shall we say? At least that they 
were very extraordinary men. As there were 
many united in composing the book ; and all 
appear to have possessed this quality in an equal 
degree, the case is still more remarkable. Let 
it be thrown into the scale of evidence : it will 
be found not destitute of weight. 



SECTION IV, 



Hie serious Spirit with which the Apostles write, gives 
Weight to their Testimony. 

It is exceedingly remarkable that men should 
be able to infuse their spirit into their writings, 
as we daily feel them do into their conversation. 
It breathes from their pages upon our minds, 
and we perceive what manner of men they are. 
In this quality there is no book which excels the 
New Testament ; and no writers who more 
clearly display their true character. The 
image of their souls is stamped upon their 
hallowed volume. Every attentive reader will 
observe that their habitual frame i.u writing is, 
what I know not better how to express, than 
by the word seriousness. Other authors of 
those ancient days shew a diversity of temper. 
Sometimes they arc lively, sometimes grave ; 
sometimes we observe seriousness ; at other 



125 

times levity. But these men of Galilee are al- 
ways serious and in earnest. They feel the 
influence of God upon their hearts ; they are 
constantly devout ; and their writings breathe 
the most fervent piety. Not a lineescapes them 
which discovers the absence of reverence for 
God. 

It has been frequently observed, that men who 
write with the greatest seriousness, are apt to 
discover a severity of disposition towards 
others, which has much of the appearance of 
dislike, or even hatred. But the writers of the 
New Testament, to the deepest and most con- 
stant seriousness unite the purest and most fer- 
vent benevolence. Love is never a stranger to 
their breast. They express the tenderest pity 
for those who are destitute of just sentiments 
and dispositions towards God and man ; anci 
displav, in union with their reverence for God, 
that exalted spirit of genuine philanthropy 
which the world had never seen, and which no 
books written since in similar circumstances 
have ever displayed. If such men be not faith- 
ful witnesses, who are ? 



SECTION V. 



'No little or evil Passions are betrayed by the Writers 

of the Neiv Testament. 
When men write histories, or memoirs, or 
letters, in which they themselves act a consU 



126 

derable part, we see their character and dispo- 
sition pourtrayed in the manner in which they 
speak of themselves, and of others with whom 
they are connected in the way of intercourse, 
friendship, or enmity. Persons who have been 
brought up in simple habits of life, till they 
ascended the station which displayed them to 
the world, shew their hearts most openly. 
Such as have been habituated to the manners of 
polished society, learn to conceal what the 
others tell without reserve : but through the 
veil we can still discern much even of their real 
character and predominant dispositions. 

The writers of the New Testament belong to, 
the first class, and display all their soul on the 
pages of their book. As they were mostly 
plain men, had they been like others of the 
same station, we should perceive the giddiness 
of exaltation to public notice, the pride of au- 
thorship, the vanity of success, a contempt of 
such as differ from them, a hatred of those who 
reject them, and an undervaluing of qualities 
which they do not themselves possess. But 
not one of these little or evil tempers so much 
as pushes forth a bud. In writing, their only 
aim is to convey truth. There does not appear 
a thought of gaining honour to themselves by 
saying fine things. Though successful beyond 
conception, not a single expression of self gra- 
tulation falls from their lips. " Not I," says 
one of them, (and he speaks the language of 



127 

all,) " but the Grace of God which is in me." 
Contempt of others, because weak or wicked, 
they do not seem to feel : they are full of love 
and pity for the worst, even for the most inve- 
terate enemies. They give to every good qua- 
lity its due commendation, whoever may possess 
it ; and to all kinds of useful knowledge their 
due praise. — Where shall we find such another 
book ? 



SECTION VI. 



Tfie Humility of the Writers of the New Testament. 

Pride of knowledge, and pride of goodness, 
how common are they in books ! Compositions 
of the nature of the New Testament, where 
the writers are not only the penmen, but also in 
part the subjects of the history, give peculiar 
scope for displays of this kind : but we seek for 
it in vain in the disciples of Christ. Never did 
authors keep themselves more out of sight, 
than the writers of the gospels : it is surprising 
how little is really theirs ; and how much comes 
from the mouths of others. In the course of 
the narrative they tell their faults with the 
greatest frankness and naivete. They record 
without disguise their ignorance, their preju- 
dices, their errors, and their faults. Some 
writers have told us of their own faults, but in- 



128 

such a way that we can see their aim is to solicit 
praise. The language of the heart is, " See 
what a humble man I am," or " These are all 
the faults I have : are they not little ones and 
few?" Nothing of this artifice do the apostles 
shew. It is honest integrity, simply relating 
truth ; not pride under the mantle of humility 
fishing for applause. 

From their office, as tfce apostles of Christ, 
they had great authority in the church. They 
performed the most wonderful miracles : sick- 
ness vanished at their word, and death gave 
up his prey. By their ministry, disciples were 
in considerable numbers added to the society of 
the faithful. How apt are all these things to 
swell the heart with pride t But the apostles 
discover nothing of such a spirit. One of them, 
when compelled to defend his character against 
the enemies of the cross, enumerates his suffer- 
ings and his labours. 2 Cor. xi. But the pas- 
sage breathes nothing but humility and self an- 
nihilation : it seems a torture to him to relate 
what he had suffered and done in his Master's 
service. What they say of one part of their 
office, " we preach not ourselves, but Christ 
Jesus the Lord, and ourselves your servants for 
Jesus' sake," is applicable to the whole of their 
character. 

The humility of the apostles appears like- 
wise in recording various particulars in the life 
of Christ. Men who wished to shine in the rays 



129 

of their Master, would have exalted his cha- 
racter to the utmost ; and cast a veil over cir- 
cumstances and actions which were not so ho- 
nourable, or which would lead the world to 
think meanly of him. The writers of the gos- 
pels act in a different manner. They relate a 
multitude of things which might have been con- 
cealed from every following age, and which 
they know would tarnish the character of Jesus 
with men of worldly minds. The station of 
his parents, his unlearned education at Naza- 
reth, his rejection by his countrymen, when he 
appeared in his public character, and their at- 
tempt to put him to death for his pretensions, 
the opposition made to him by his kinsmen, who 
supposed him to be mad, the continual enmity 
of the rulers, his condition so destitute that he 
had not where to lay his head, and his subsist- 
ing by the bounty of others, his being account- 
ed a gluttonous man and a wine bibber, a friend 
of publicans and sinners, in league with Beel- 
zebub, and a demoniac himself, are all told 
without shame and without disguise. Men who 
wished either to impose on the world, or to 
exalt themselves, would not have acted thus. 
They gave the enemies of the gospel a fair op- 
portunity of examining every charge : and 
they held themselves up to the world as the dis- 
ciples of one who was poor, and vilified, and 
despised. Pride would not have done so. They 
were clothed with humility, 



130 
SECTION VII. 



The Apostles acted as Men believing their Testimony 
to be true. 

The witnesses profess to be fully convinced 
that Jesus is the Messiah, and that every part 
of their testimony is true. How they were led 
to accept the office which called them to deliver 
this testimony, is not considered as it ought ; 
for it carries much evidence with it. — They 
were following their occupations in common 
life, several of them fishermen, one a publican, 
Christ called to them, " Follow me." They 
left all, their homes, their comforts, their 
prospects: they lived with him as members of 
his family, and received his doctrine from his 
lips ; and were witnesses of his life, his death, 
his resurrection, and ascension. 

One of the witnesses was a furious and san- 
guinary bigot, and a persecutor of Christianity. 
We see him depart for Damascus breathing out 
threatenings and slaughter against the disciples 
of Jesus. But before he arrives at the place, 
he is stopped in his career: and we find him 
soon afterwards in the very city where he de- 
signed to extirpate the gospel, proclaiming that 
Jesus is the Christ, and attesting the facts 
which he had before been doing every thing in 



131 

His power to contradict and obliterate. The 
moral as well as the natural world has its laws ; 
There is an order in both. Men do not throw 
oft' their character on a sudden, without cause. 
They cannot instantly divest themselves of 
their deep-rooted, their favourite, their strongs 
grounded prejudices, especially their preju- 
dices of birth, of education, and, least of all, 
their prejudices of religion. This is applica- 
ble to all the apostles, but especially to Paul. 
Some cause, some adequate cause must have 
produced in them, and especially in him, so 
great a change. The history of the planting 
of Christianity in the world records it in Acts ix. 
and Paul himself, in the xxii. and xxvi. chap- 
ters of the same book. Changed he is indeed ! 
His doctrine in Rom. xii. and 1 Cor. xiii. shews 
him to be a very different man from Saul the 
zealous Jew, When -he rose from the feet of Ga- 
maliel. But what cause shall we assign for the 
wondrous change r There must have been in 
them all, and in him, a full conviction that the 
cause of Jesus was the cause of God. 

The manner in Which they acted in the dis- 
charge of the apostolical office, displays the 
same spirit of full conviction of the truth of 
their testimony to Christ. Their Master com- 
manded them to go and teach all nations, " be- 
ginning at Jerusalem." They obeyed; and a 
few weeks afterwards, in the very place where " 
Jesus was crucified, they bore testimony that 



132 

t 

he was the Messiah promised to the fathers. 
Their preaching consisted of an extensive de- 
tail of facts relating to Jesus Christ. Had they 
been conscious of a deception, they would have 
gone to countries at a distance. They w r ould 
have declared at Byzantium, at Rome, or at 
Marseilles, what Jesus had done in Judea and 
Galilee : and the deception could not have 
been so easily found out. But by beginning at 
Jerusalem, they put their doctrine to the test 
at once. Every inhabitant of that city was 
qualified to judge, and to decide. Could the 
apostles have given more convincing evidence, 
that they believed the truth of the testimony 
which they bore to Christ ? 

This will appear with still fuller evidence, if 
we consider that the apostles preached the gos- 
pel in an age, and in places of the greatest 
knowledge. The Jews were beyond compari- 
son the best informed people in matters of re- 
ligion : with them they began to deliver their 
testimony. The Greeks and Romans had made 
the greatest improvements in arts and sciences, 
and various literature : to them the apostles af- 
terwards went, and preached in Syria, in the 
lesser Asia, in Greece, and in Italy. Every 
where they candidly and fully proposed to the 
people the gospel of Christ. This has certainly 
every appearance of fairness ; and discovers a 
consciousness in the apostles, that they were 
speaking the w r ords of truth ; — for if rude tribes 



133 

may be easily imposed on, a civilized nation 
will not believe without evidence. Those only 
who think they have truth on their side, will 
act in the manner the apostles did. 



SECTION VIIL 



The Apostles do not encourage the Prejudices, nor flatter 
the Passions of Men. 

Prejudice is one of the grand instruments of 
human wickedness, and human misery. It is 
the chain by which the mind is prevented from 
going in quest of truth. Men have their indi- 
vidual, their professional, their national, and 
their religious prejudices ; and the more agree- 
able these are to their depraved dispositions, 
the stronger will they be. Those who wish to 
gain them, unless they respect their prejudices, 
can, humanly speaking, expect but little suc- 
cess. The heathen legislators acted on this 
principle ; and we find Mahomet following their 
example. There is in his system a wonderful 
degree of accommodation to prejudices. We 
find something to please the Jews, something 
to win over the christians, and something to 
render his doctrine palatable to the pagan ido- 
lators. The apostles encourage none : they call 
men away from them all, $s in numberless in- 



134 

stances exceeding pernicious; and the least 
hurtful, as childish follies, unfitting the mind 
for the reception of truth. 

How strong were the prejudices of the Jews 
in general, and of their different sects ! The 
prejudices of the Gentiles were equally invete- 
rate ; and the rulers, the philosophers, the 
priests, and the multitude, had each their appro- 
priate portion. A man of craft would have 
tried to attach them all by compliance: or he 
would have sought to secure a part on his side, 
and by their means to gain the rest. The 
apostles attack all ; and shew themselves equally 
hostile to Jewish and Gentile prejudices, with- 
out regarding that vast strength which they had 
acquired by the growth of more than a thou- 
sand years. Their design certainly is not to 
deceive, but to reform : and, instead of sup- 
ple impostors, we have certainly before us men-' 
of staunch unbending integrity. 

As they do not respect men's prejudices, they 
do wot flatter their vices, and indulge them in 
their evil passio?7s. When men wish to impose 
on others, they endeavour to enlist their passions 
on their side, and thus to win over their judg- 
ment. Every deceiver, without exception, has 
made this his aim. But the apostles of Christ 
know not what flattery means: it is not to be 
found in all the New Testament. While they 
discover the tenderest pity for guilty and mi- 
serable creatures, and shew the utmost conde- 



135 

scension to human infirmity, they neither foster 
men's prejudices, nor give indulgence to any, 
even the least of their sinful passions. 

They do not flatter the Jews, but reduce them 
to a level with the rest of human kind. Thev 
do not flatter the Pharisees, to gain the aid of 
their popularity to the cause of Christ ; but ac- 
cuse them of making the law of God of none 
effect by their traditions. They do not flatter 
the Sadducees ; but charge them with infidelity 
and guilt. They do not flatter the priests ; but 
address them as blind leaders of the blind. 
They do not flatter the multitude ; but call them 
away from the commission of every sin, to the 
practice of every duty. 

Nor do they flatter the Gentiles more than the 
Jews. They do not seek to ingratiate them- 
selves with the magistrates, by a sacrifice of 
principles, and a support of their measures. 
They do not seek to win over the Heathen 
priests, by enjoining the people to pay them 
homage and submission. They court not the 
patronage of the philosophers by adopting the 
dogmas of their sect : nor do they strive to please 
the multitude by numerous festivals and a pom- 
pous ritual. They flatter neither friends nor 
foes ; neither friends to procure their attach- 
ment, nor foes to avert their hatred ; neither 
the Jews to gain their countrymen, nor the 
Gentiles, to allure them into the church. 

Are these men impostors ? Is it really their 



136 

intention to deceive ? Will human policy act 
by this rule ? Will it lead its votaries to expect 
success by such methods as these ? There is 
something here above man. There is here a 
mode of conduct which must constrain every 
unprejudiced mind to acknowledge, that this is 
not the manner of men, when their object is to 
deceive ; and that it presents every appearance 
of honesty, which words or actions can possi- 
bly give. 



SECTION IX. 



The high Tone of Authority which the Writers of the 
New Testament use. 

L o the best judges of human nature, the writ- 
ers of the New Testament will appear among 
the humblest of men. But here is a remarka- 
ble phenomenon : — these humble men every 
where speak with the commanding tone of di- 
vine authority. Other authors who expect 
belief, reason, or record facts : these sometimes 
reason, often record facts; but, in addition, 
they reveal doctrines, and deliver precepts : 
and in all, demand credit and obedience in the 
name of God. This is not a paroxism of pride 
boiling over for a moment, and then subsiding ; 
not a pretence for dominion, assumed for theoc- 



137 

casion, and then laid aside: it runs through 
the whole. Nor is it the case with one of the 
writers only, but with all. There is a perfect 
uniformity of character among them in this 
respect. 

The more I consider this, the more striking 
it appears. There were eight men concerned 
in writing the New Testament. They wrote 
at a distance from each other : several of them, 
most probably, never saw what the others had 
done, till they had composed and sent forth 
their own part. If one, or two, or three of 
them were men, whose natural temper, or ac- 
quired disposition, led them to speak in an au- 
thoritative tone, the rest, we might suppose, 
would have conveyed their ideas in a different 
manner : but they do not. While there is that 
diversity in language and expression which may 
be expected from their various constitutions of 
mind, they all unite in speaking authoritatively 
in the name of God ; and demand attention and 
obedience to their words. 

There is another striking circumstance con- 
nected with this subject. I do not hear one of 
the writers of this book complain of want of 
ability ; or beg the indulgence of his readers to 
his errors and imperfections, seeing he had un- 
dertaken to treat on subjects so exalted. In 
other writings this is common. One of the au- 
thors of the Apocrypha comes forward with this 
apology: " If I have done well, and as is 



138 

fitting the story, it is that which I desired : but 
if slenderly and meanly, it is that which I could 
attain unto." 2 Mac. xv. 38. There is scarce- 
ly a preface to a treatise on a difficult theme, 
which does not crave the indulgence of the 
reader. But there is nothing of this in the 
New Testament : yet never was there a book 
which so totally annihilated the writers, and 
displayed men so void of pride. How shall we 
account for persons so humble, employing so 
authoritative a toner — Let the deist reflect 
upon it. 



SECTION X. 



The Character in which the Founder and first Teaclicrs 
of Christianity appeared. 

When a new religion is propagated, it is de- 
sirable that men should have the fairest oppor- 
tunity of examining its claims. Much will de- 
pend on the situation in which those who pro- 
pagate it appear. Superior rank, and exalt- 
ed station, or an office of authority, have all a 
tendency to dazzle the mind r and to impede a 
full examination. — Vespasian is said to have 
performed miracles. Had the emperor deigned 
to ask me to inquire into the reality of his won- 
ders, I would have replied, with the philoso- 



139 

phcr to one of iris successors: u I do not love 
to contend with the man who has five and twenty 
legions at his command ! n — Mahomet was the 
caliph as well as the prophet; and as soon as 
he could find disciples to compose a banditti, he 
put arms into their hands, and appeared at their 
head : and the terrestrial theocracy which he 
made it his business to establish, presented 
both himself and his successors in the garb of 
a sultan, and a commander of armies. I do 
not like to examine the claims of the prophet's 
religion, while his sword and his spear glitter in 
mine eyes, and offend my sight ; and his frown- 
ing aspect reddens at my dcubts. If integrity 
be not dearer to me than life ; I say, " I be- 
lieve : enrol me among the faithful." The le- 
gislators among the ancient pagans were placed 
in the same situation. As soon as the people 
received their code, and yielded to their domi- 
nion, all the power of the state was in their 
hands. 

" Rex Anius, rex idem hominiun, Phcebique sacerdos. 1 * 

VIRGIL 

Anius, who is not only the priest of Apollo, 
but the king of men, may bid me examine his 
system, and satisfy myself as to its truth, 
which, he says, is evident to all. But I look 
around, and I perceive the lictors and the dun- 
geon, — which are not favourable to free inquiry- 
Endeavouring to conceal my fears, I turn to 



140 

him and say, •?"? King Anius, urgent business 
calls me away, I pray thee have me excused." 

from these let us turn to the founder of 
Christianity. Jesus appeared among the Jews 
as a private person, in no outward splendour, 
and vested with no civil authority. " Who 
made me a judge or a divider among you ?" 
said he to a man who wished him to interfere 
in settling some domestic disputes. All his in- 
fluence arose from his wisdom, his goodness, 
and his divine power. " My kingdom," he 
replied to Pilate, " is not of this world." — The 
apostles resembled their Master. They had no 
commission from any of the kings of the earth. 
They were private citizens, unconnected with 
the great; and plain men, strangers to the ad- 
dress of the courtier, and the man of fashion. 
They were connected with none of the rulers 
of the world, in order to acquire influence. 
They knew nothing of them, but when they 
were dragged before their tribunals to answer 
for their doctrine, and their conduct. Nor had 
they learnt the seduction of human eloquence. 
Most of them shew by their writings, that they 
were strangers to it, and incapable of its fasci- 
nating arts. But as is evident from the New 
Testament, they brought forward their system 
with all plainness and simplicity ; and present- 
ed it to their hearers for their consideration and 
reception. Men might object, or express their 
difficulties and their doubts, without fear of in- 



lil 

jury on that account. Could any method be 
more favourable for mankind than this ? If the 
apostles acquired any influence over the minds 
of others, it must have arisen from their un- 
affected goodness, integrity, and benevolence ; 
not from the imposing power of external cir- 
cumstances, or from cunning craftiness. Iap- 
peal to thee, O Deist, was not the world fairly 
treated as to the manner of the introduction of 
Christianity ; and had not men the fullest op- 
portunity of examining its pretensions ? 



142 
CHAPTER V. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF TH£ 
NEW TESTAMENT, ARISING FROM MIRACLES. 

When persons profess to be the messengers of 
a revelation from God, whether in speech or 
writing, it is natural to ask, " What evidence 
do 3'ou produce for so high a claim ?" They 
may say, " We are conscious to ourselves that 
we are inspired of God to declare his will to 
men, and we cannot doubt it." — But though 
this satisfies you, it does not satisfy my mind : 
it may be evidence to you, but it is none to 
me. If God give a revelation of his will, he 
will give evidence of this, not only to those 
whom he commissions to publish it, but to those 
whom he commands to receive it. This is but 
reasonable ; and its reasonableness Christianity 
acknowledges. 

Mahomet was able to produce no satisfactory 
external evidence of a divine mission. His 
kinsman Ali's reply to him is remarkable. " O 
prophet, whosoever rises against thee, I will 
dash out his teeth, tear out his eyes, break his 
legs, rip up his belly." By such forcible ar- 
guments did the religion of the Koran make its 
way in the world. Had any of the writers of 
the New Testament spoken thus, an impartial 
jury would give a verdict instantly against 
them, and dismiss the cause. But like honest 



143 

iiien, conscious of the validity of their mission, 
they lay before us their credentials ; and intreat 
us to examine them with attention. 

In addition to the proofs arising out of the na- 
ture of the truths revealed, and the other con- 
sideration which have been noticed, they pro- 
duce two kinds of evidence for our satisfaction ; 
the one exhibiting a display of divine power, 
the other, a manifestation of divine knowledge 
and wisdom ; or, in other words, Miracles 
and Prophecies. More convincing proofs of 
God's interfering in an extraordinary manner 
to seal a commission from himself, it will be 
difficult to produce. Miracles were confined 
to the age of those who laid claim to inspira- 
tion : they introduced the gospel to mankind ; 
but the evidence of them descends in the form 
of testimony, from generation to generation. 
Prophecy, where it has respect to a course of 
events, increases the evidence from age to age, 
by the accomplishment of particular predictions* 

These two branches have this in their favour, 
that they have approved themselves to the ge- 
neral judgment of mankind : for when any 
person pretended to a divine commission, the 
usual proof was a miracle, or a prediction. 
Whatever credit might be due to the claim, the 
kind of proof was looked upon to be good. 
Let us consider the validity of those adduced 
in favour of Christianity, — and in this chapter 
take a view of the miracles. 



144 
SECTION L 



The Possibility and Existence of the Miracles of the 
New Testament. 

Almighty power is that perfection of the Su- 
preme Being which most generally and forci- 
bly strikes the minds of men. An extraordi- 
nary display of it on objects within the reach 
of our observation, furnishes one of the most 
satisfactory evidences of divine revelation. 
This display we call a miracle. u There can 
be no such thing as a miracle, 1 ' some have 
loudly cried, " because the Deity has establish- 
ed certain laws by which he maintains an in- 
violable order in the universe, and which can- 
not be broken through." Let it be remember- 
ed that this is assertion, and not proof . That mi- 
racles are possible, none will deny, who be- 
lieve the existence and perfections of God, 
Nor are they improbable. He who for valu- 
able purposes established these laws, for valua- 
ble ends can suspend them : and what is there 
contrary either to reason or sound philosophy 
to maintain, that it is highly probable, that 
God will suspend the laws of the natural world, 
in order to accomplish the most noble and im- 
portant purposes in the moral world; namely, 
his own glory, and the reformation and highest 
happiness of mankind ? Here is certainly an 



145 

end worthy of God, and productive of the most 
beneficial effects in the order and state of the 
universe. Were it merely to excite wonder, 
to gratify curiosity, or to answer some inferior 
purpose, philosophy might argue against them ; 
but it cannot with effect, when so valuable an 
end is intended, and promoted by them. Be- 
sides, who can say that it was not a part of 
God's plan, a section in the divine constitution, 
that at certain seasons, and on certain occasions, 
the laws of nature should be suspended, and 
miracles wrought. Ordinary regulations are 
adapted to the ordinary course of things : ex- 
traordinary events require and warrant extraor- 
dinary interpositions and exertions. 



SECTION II. 



The Number, Variety, and Manner of the Miracles 
performed in Confirmation of the Christian Religion. 

If only one or two miracles had been wrought 
to confirm the truth of Christianity, it might 
have been considered as a fortunate chance, 
which occurred at a convenient season. But 
the number was very great. Above fifty dif- 
ferent instances occur in the gospels, of Christ's 
miraculous exertions ; and of consequence the 
opportunities of examination were increased, 

H 



146 
and of deceit proportionally lessened. Besides, 
In one scene of miracles, hundreds were heal- 
ed of different diseases ; and thousands fed 
with a few loaves and fishes. 

There was likewise a considerable variety 
in the miracles of the New Testament. Had 
they been only of one or two kinds, it might 
have been said, that the persons had some pe- 
culiar skill in performing these cures, or a pe- 
culiar art of imposing on men in respect to 
them. But so various are the miracles, that 
this objection cannot be adduced. Not one 
disease only, but all are subject to the power 
of Christ and his apostles : not only diseases, 
but lameness, blindness, dumbness, deafness, 
and other evils incident to humanity are ba- 
nished by their word : not only every calamity 
which is the lot of the living, but death itself 
is obedient to them, and gives up his prey at 
their command. Not only man, but every 
other being bows in ready subjection to their 
voice. Not only living, but inanimate crea- 
tures feel the power of Jehovah, and act con- 
trary to their natures at his will : The winds, 
the waves, the rocks, the earth, the sun, the 
heavens, all are the subjects of miraculous ex- 
ertions in those who first introduced the chris- 
tian dispensation. Every thing was obedient 
to their word ; for Jehovah invested them with 
his power. 

The manner in which these miracles were 



147 

wrought, also merits notice. The operations 
of nature are in general slow ; almost always 
gradual: the miracles of the gospel were ge- 
nerally instantaneous ; but the effects were last- 
in£, and men mis:ht for years afterwards see 
them, and receive the report of those who had 
been fed, or healed, or raised from the dead. 
All were welcome to partake of the benefit of 
them ; and no distinction was made between 
the rich and the poor. The only exception 
was, they would not work miracles to gratify 
curiosity, nor sanction unbelief. They were 
performed in the most public manner : multi- 
tudes were present. If on some occasions most 
of the persons were attached to Christ, others 
were done before the most inveterate enemies 
of the gospel, and extorted their belief, and at- 
testation. There was great authority in 
Christ's manner ; but it was entirely free from 
ostentation : and there was a remarkable so- 
briety, decorum, and dignity in his miracles, 
and in the attending circumstances. They 
display something above the ordinary charac- 
ter of man. 



h 2 



148 

SECTION III, 



The Design of the Miracles recorded in the 
Neiv Testament. 

Christ and his apostles sought not fame by 
their miracles : not one was performed to pro- 
cure admiration. They all arose naturally 
out of occasions which presented themselves in 
the course of their ministry; and were acts of 
evident utility. The heathen miracles are so 
detached from the history, that they may be 
taken out, and it remains entire. But the mi- 
racles of Christ spring naturally out of the nar- 
rative of his life, and form an essential part of 
it ; and cannot be taken away without rending 
in pieces the whole. They are likewise high- 
ly beneficial ; but not to the persons who per- 
formed them : for they had not in view either 
their advantage or their ease. Christ and his apo- 
stles did no miracle to satisfy their own hun- 
ger, or to avert any danger to which they were 
exposed. In subordination to the honour of 
God, the benefit of others was the great object 
in view. 

The miracles of the gospel gave a bright 
display of power, sanctity, and goodness \ and 
the design was to establish the belief of the 
.divine government, by dispensing acts of be- 



I 



149 

neficence to men ; to teach them what kind of 
being their Creator is; and by sealing their 
commission from him, to introduce with pro- 
per evidence a system of divine truth, calcu- 
lated in the highest degree to advance the ho- 
nour of God, and the improvement and happi- 
ness of the human race. To give power to 
work miracles for trifling ends, may well be 
considered as unbecoming the divine charac- 
ter ; but to do so, in order to introduce a 
religion which is to promote the happiness of 
the universe through eternity, is nodits Deo 
vindict dignus. 

In speaking of the design of the miracles of 
the New Testament, it is of importance to 
mention, that they were the subjects of pro- 
phecy long before, Isaiah xxxv. 5,6.; and the 
Messiah was described by this particular 
mark : " that by him the eyes of the blind should 
be opened, and the ears of the deaf unstopped. " 
Christ appeals to his miracles as the seal of his 
commission, and as an incontestible proof that 
he came forth from God. John v. 36, 37. " But 
I have greater witness than that of John : for 
the works which the Father hath given me to 
perform, the same works that I do bear witness 
of me, that the Father hath sent me. And the 
Father himself, which hath sent me, hath borne 
witness of me." John xiv. I II " Believe me that 
I am in the Father, and the Father in me : or else, 
believe me {qr the very works' sake." 



150 



SECTION IV. 



The Time and Place of the Miracles of the Neiv Tes- 
tament considered as furnishing Evidence in favour 
of Christianity, 

If there were miracles in every age, they 
would, in a great measure, lose their nature, 
and cease to be evidence. We may, there- 
fore, naturally expect that a particular season 
will be chosen for the display of them : and, 
on examination, we may perceive the wisdom 
and goodness of God manifested in the choice. 

When the system of the universe was fram- 
ed, a multitude of miracles, or extraordinary 
exertions of almighty power was necessary, 
before these laws of nature which now exist, 
<?ould begin to run their course. In like man- 
ner, at the commencement of a divine revela- 
tion, miracles are necessary, or at least expe- 
dient, to set the moral machine in motion, and 
to give it the impulse that is sufficient to con- 
tinue its motion by the aid of ordinary means, 
which, in the moral world, answer the same 
purposes as the laws established in the natural 
world. 

On a minute investigation, other reasons ap- 
pear, which display more fully the fitness both 



151 

of the time and place of miracles. There was* 
a nation, or rather one great family , which 
God had selected for the purpose of preserving 
those divine truths which were preparatory to 
that grand revelation, which was to lay the 
foundation of the future felicitj- of the world. 
To miracles they were not strangers. Moses 
wrought them, and other eminent prophets: 
and it was predicted by them that the Messiah 
would in still greater abundance. Among this^ 
people Jesus arose y and performed hip wonderful 
works, and gave them the fullest opportunity 
of examining his character.- Among them too, 
the apostles first began their ministry, accom- 
panied with many notable miracles. From 
thence they went to the gentiles, and presented 
the same evidence to them, confirming their 
doctrine by these supernatural acts, which ma- 
nifested the hand of God to be with them. 

It will be difficult to conceive a state of things 
in which miracles could be wrought, that was 
more favourable for the investigation of them. 
There appears a fitness, that the evidence' 
should be first presented to this great family of 
the Jews, whilst they dwelt together. By their 
freedom from gross superstition, and their su- 
perior acquaintance with divine principles, they 
were best qualified to judge. At the same time, 
as the manner of Christ's appearance shocked 
their prejudices, and destroyed all their hopes 
of worldly domination and national superiority, 



132 

they would examine their reality with eagles' 
eyes. As they were afterwards to be dispersed 
over the face of the earth, they would carry 
the confutation of Christianity w r ith them, if in 
their power. By this arrangement, the gentiles . 
had miracles wrought among them also, in the 
most enlightened age of antiquity, and in every 
country w r here the apostles preached the gos- 
pel. The enemies of Christianity had hereby 
an opportunity of combining their enquiries 
with men in other parts of the Roman empire, 
and of the civilized world : and gentiles might 
call in the aid of the Jews dispersed among 
them. So evident are the advantages which 
result from the time and place, where mira- 
cles in support of Christianity were performed- 



SECTION V, 



Evidence of the Reality of the Miracles of the New 
Testament. 

" But I give no credit to miracles," says a 
deist. This may be an act of reason, or it may 
not. God never requires us to believe without 
evidence : but where sufficient evidence is given, 
he is highly and justly displeased at men's 



153 

unbelief. Miracles are capable of proof, jii3t 
as well as other events which take place in the 
ordinary course of nature. An eastern king, 
when a Dutch ambassador told him that water 
congealed in Holland, and bore men and horses 
and w r aggons, replied in anger, " It is false 
and impossible, for no such thing was ever seen 
in Siam." But the concealing: of water in Hoi- 
land can be proved just in the same way, and 
with as much force,, as its remaining in a 
liquid state in Siam. Like many opposers of 
Christianity, the monarch in the torrid zone for- 
got that the experience of one man, in one 
country, or one age, is not the experience of 
every man, in every country, and in every age y 
and that what one has not seen and accounts 
impossible, another may have seen, and can 
testify to be certain. The idea of the proof of 
miracles being impossible, is absurd. All that 
is required, is evidence, sufficient evidence : 
and where the thing testified, is of an extraor- 
dinary nature, the greater degree of evidence 
may be necessary ; and in a revelation from 
God may be required. The expectation is rea- 
sonable : let the rule be applied to miracle Sv 
Demand sufficient evidence to satisfy a reason- 
able man : it will he found, for God is not only 
just but good. 

A miracle, to those who see it, is an object 
of sense. To those who have not seen it, the 
evidence must arise from testimony, the testi- 

H a 



154 

mony of the person who performed the mira- 
cle, the testimony of them on whom it was 
performed, or the testimony of the people who 
were eye witnesses of it. All these may be 
combined with such force in the confirmation 
of a miracle, that if their united testimony be 
rejected, we can have no certainty of any thing 
whatever. There are no ancient events which 
have such a -weight of evidence in their favour, 
as the miracles of Christ and his apostles. We 
have the union of all the three kinds of proof 
which have been just mentioned. The apostles 
who wrought miracles, bear testimony both by 
solemn declarations before their enemies, and 
by written documents: and what credit is due 
to their testimony an investigation of their 
character will shew. There is also the evi- 
dence of the persons on whom the miracles 
were wrought, as in the instance of the man 
born blind, who was restored to sight by Christ 
himself, John ix. and of the lame man who 
was healed by Peter and John, Actsiii. But 
the testimony of the eye-witnesses is perhaps 
the most remarkable of all. Thousands who 
saw the miracles, embraced the gospel, and ex- 
posed themselves to the hatred of the world, 
and persecution ; and many of them endured 
a cruel death. Would they suffer all these on 
purpose to support a falsehood ? It is contrary 
to the moral order of the universe. In short, v 
here is a miracle, at any rate. He who denies 



155 

the miracles of the New Testament, must allow 
one which is equally great, namely, that some 
invisible acrent so deranged the minds of thou- 
sands, and so confounded and perverted their 
operations, that men who, in all other matters,- 
conducted themselves with reason and judg- 
ment, acted here in direct opposition to all the 
governing principles of human nature; to duty, 
to integrity, to interest, to honour, to fcappi- 
ness ; and all this merely to support a false- 
hood. The testimony thus given, was not 
contradicted by the enemies of. the gospel 
who lived at the time: reason mast there^ 
fore conclude, they had nothing to say 



against it. 



SECTION VI. . 



A: Review of seme particular Miracles of the New 
Testament. . 

More fully to establish, or rather to display 
the certainty of the miracles of the New Testa- 
raent, a particular consideration of them is ear- 
nestly recommended, I .instance in the three 
following by way of specimen. 

The ninth chapter of John's gospel records 
the history of a man born bli?id, whom Jesus re- 
stored to sight. He is brought before the pha~- 



156 

risees, the mortal enemies of Christ and of his 
cause. He is interrogated, threatened, cast 
out of the synagogue. But after you have 
attentively surveyed every particular, ob- 
serve the result of the whole. They cannot 
adduce one circumstance in the way of con- 
futation. 

There is another instance, in the case of a 
man lame from his birth, whom the Apostles 
healed, Acts iii. They are dragged to the tri- 
bunal of the ecclesiastical rulers. They are 
closely questioned respecting the matter. 
They assert the reality of the miracle. They 
declare that it was in the name of Jesus of Na- 
zareth, that the man was made whole, — that 
Jesus whom they had crucified. What discove- 
ries do the chief priests make? The apostles 
are in their hands. The man who had been 
lame, is standing by. They are vested with 
full power as magistrates, to take cognizance 
of the matter. If there be deceit, it must be 
detected. But no discovery is made ; and im- 
mediately afterwards five thousand Jews em- 
brace the gospel. 

But the most remarkable miracle of all is the 
resurrection of Jesus Christ. Peruse the history 
with care; and you must conclude either that 
he rose, or that his disciples stole the body 
away. The last, the more it is considered, the 
more improbable it appears. Jesus had de- 
clared; that he would rise again on the third 



157 

day. The heads of the Jewish nation knew 
this, and determined to prevent any craft or 
force being employed by his followers, to take 
the body from the tomb, and then pretend that 
he was risen. A stone is rolled to the mouth 
of the sepulchre ; a seal is fixed upon it, and a 
guard of Roman soldiers. set. Will the timid 
disciples who ran away when their master was 
seized, now attack a band of armed men ; or 
could they hope to carry off the body secretly ? 
What is more improbable? — Besides, if they 
had reason to think their master had deceived 
them, and filled their minds wit'h false expecta- 
tions ; instead of running any risk to get the 
body into their possession, they would rather 
have renounced all connection with him for 
ever. Had they even stolen away the body as 
was said, that would have entirely cooled the 
ardour of their affection, and have banished 
the enthusiasm of love from their breasts, ne- 
ver to return. But their future lives, by the 
ardent fervour of their affectionate zeal, still 
more strongly confute the supposition. 

It is evident the body is gone. The apostles 
describe the resurrection of their master ; and 
assert that he appeared to them on the very 
day he rose, and frequently afterwards. Read 
the soldiers' account, Matt, xxviii. Observe 
the conduct of the rulers. Why do they not 
order the apostles to be seized ? Why do they 
not command the soldiers to be punished ? Why 



158 

ife> they not -tring the whole to a juridical de- 
termination ? Whjr is this neglect in men, who 
had been so anxious to have a guard placed on 
the sepulchre ? On the supposition of the re- 
surrection, of Jesus, the whole is natural and 
easy:: on a supposition that the disciples came 
and stole the body away, every thing is inex- 
plicable. — In short,, the more attentively every 
miracle is examined, the stronger evidence it 
will be foundto contain. Will it be said,. " The 
apostles had, the writing of their own story, and 
the telling of their own tale ?" But does not 
the success of the gospel plainly shew, that 
their account could not be contradicted nor 
disproved? In fact, what contradiction of this 
miracle do the writings of the adversaries of the 
gospel contain ? what proof that the resurrection, 
of Jesus did not take place * ? 



Lay these things together, and let them be 
duly weighed : it is impossible but that they 

* The silence of Josephus on the subject, and of Thilo, 
and of the earliest writers, after the publication of the gos- 
pel, is a very singular circumstance ; and gives reason to 
conclude, that they could not. deny the reality of the mira- 
clesof Christ, and durst not attempt the refutation of the- 
Gospels and Acts of the Apostles, nor the vindicatioa. 
of the rulers and priests from the charges of black and com. 
plicated guilt, which were brought against them by the fol- 
lowers of Jesus. 



159 

must have weight with a considerate mind. 
The miracles of Christ and his apostles were 
published all around, as soon as they were 
performed. They were committed to the page 
of history, in the same age, in the same coun- 
try, and for the inspection of the same people 
among whom they were wrought. They were 
likewise immediately acted upon both by 
friends, and by foes. Had there been any de- 
ception, it was easy to discover it: and soon 
.discovered it must have been, because the most 
important consequences depended on the dis- 
covery. Here is evidence of a superior kind ;. 
and the world can produce nothing like it. The 
stories of miracles recorded several hundreds 
of years after they were performed, and at a 
distance from the scene of action, such as those 
of Pythagoras, and Apollonius of Tyana r and 
in Livy's history, will not bear a comparison, 
are unworthy of attention for a moment, and 
'have not even probable evidence in their sup- 
port. Some have expressed themselves lightly 
concerning miracles, as if it were an easy thing 
to lay claim to them ; and success were not 
difficult : but they did not derive these senti- 
ments from the history of mankind. Where a 
system is established, its votaries may pretend 
to miracles in order to support its influence ; 
and being surrounded by those who are as much 
attached to it as themselves, they may succeed 
in the imposture. But produce an instance in 



160 

the page of history, of persons introducing- a 
new religion which was in direct opposition to 
all those already established, and offering mira- 
cles as the evidence that the religion was from 
God r Here, after Moses, Christianity stands 
alone : and the world does not present another 
example of the kind. However much any 
might have been disposed to make the trial, 
they felt the difficulty, and shrunk back. The 
apostles of Christ advance boldly to the field. 
Multitudes see the miracles, embrace the gos- 
pel, change not only their sentiments, but their 
habits, and their conduct ; and suffer death on 
its account. Its enemies have left nothing on 
record, that has the shadow of an argument 
against its truth, or of an objection to its di- 
vine authority. 



161 



CHAPTER VI. 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM PROPHECY. 

^Vhether miracles or prophecies furnish the 
strongest evidence for the truth of revelation 
it may not be easy to determine. Each has its 
advantages. Miracles, at the time they are 
wrought, carry deep conviction of the power 
of God displayed in favour of the truth. We 
frequently perceive this effect in the spectators, 
when Christ gave sight to the blind, and health 
to the diseased: they were astonished, they 
-were amazed , they glorified God. On the other 
hand, the fulfilment of prophecy which has 
been pregnant with the event for ages, and at 
last travails in birth, and brings forth, must 
strike every observer with equal force, though 
in a different way ; and manifests the divine 
foreknowledge and wisdom bearing witness, 
that the religion, which it was designed to con- 
firm, is from God. When the two are united, 
what stronger external evidence can we con- 
ceive ! 

That the gospel can boast of its miracles has 
been shewn : it has prophecies likewise to bring 
forward in support of its claims ; and not mere- 



162 

ly one or two insulated predictions, but a vast 
body, connected in its parts, stretching through 
scores of centuries, and calling our attention to 
the most striking and prominent features of 
particular events. " But there have been many 
impostures in this way," the enemy of the gos- 
pel objects. It is granted •, but what does it 
prove ? If a person declares that an event has 
taken place, which never took place, is it a 
proof that no declaration concerning any event 
which is past, is worthy of credit? It is just 
the same with respect to events which are to 
come. Besides, false pretences to a thing fur- 
nish a strong presumption that there are some- 
where just claims. There would be no coun- 
terfeit, were there no sterling money. Let the 
subject of prophecy be candidly weighed. 



SECTION L 



The Character of the Prophets. 

The men, whom God has employed as instru- 
ments in providence, for accomplishing his de- 
signs, by changes among the nations of the 
earth, have often been the vilest of human kind. 
But when he has commissioned persons to act 
as his servants in revealing his will, and calling 



\ 163 

sinners to repentance and subjection, they have 
always been both like himself and their com- 
mission , wise and holy men. Such, on exa- 
mination, will the character of the prophets, 
both of the Old Testament and of the New, be 
found. If writings (and the description is con- 
fined to such as wrote a portion of these hallow- 
ed volumes) can furnish evidence of the intel- 
lectual and moral qualities of the authors, the 
palm of eminent wisdom and goodness must 
be given them. There is a superiority to evil 
principles and selfish ends. That they did 
not exercise the office for gain, is evident from 
the nature of their predictions. These were 
very often such as to be calculated to procure 
injuries instead of benefits; and a prison and 
death, instead of a life of ease and afflue: 
They did not, like the false prophets, flatter 
nobles and princes, and prophesy smooth things 
to sooth their passions, and confirm them in 
their ways ; but frankly told the plain truth, 
when they knew it would be disagreeable in 
the extreme, and would endanger their own 
safety. Fame was not their object : they never 
sought it: and we seldom find them in courts 
or among the great, but to tell unpalatable 
truths. They had not the spirit of the world ; 
nor did they view the scenes they exhibit with 
worldly eyes. Insensible to the charms of 
greatness, power, and earthly joys, they re- 
gard every object which is presented before 



164 

them, only as it has respect to God, and man's 
subjection to him: for the honour of God, the 
kingdom of Christ, and the highest happiness 
of men are evidently the objects which bear 
sway within their hearts, and govern their con- 
duct. They have occasion to mention all kinds 
of persons and things, and to represent all kinds 
of events : but it is easy to perceive that they 
are affected with them, only as they are con- 
nected with the grand system of the divine go- 
vernment, and as hindering or advancing the 
moral improvement of mankind. 



SECTION II. 



The Nature, Minuteness, and Extent of Prophecy. 

There have been many instances of men 
foretelling events ; and according to their con- 
jecture they have taken place : this has been 
sometimes the effect of accident, sometimes of 
superior sagacity. Hence the opposers of 
Christianity have been ready to consider the 
prophecies in no higher light. But a little at- 
tention will discover an immense difference. 
A naked event may be frequently foreseen, as 
the effect of an existing, operating cause. But 
the prophets record events with considerable 



165 

minuteness : circumstances are appended : the 
persons, the cause, the effect, the manner, the 
time, the place, make a part of the prediction. 
This wholly alters the case : and it is ten thou- 
sand to one, if the man who conjectured aright 
as to the mere event would have succeeded, 
had these formed a part of his narrative. 

The things predicted are likewise of such a 
nature as to bid defiance to human conjecture. 
Some of them were novel in their kind, some 
uncommon, many improbable ; not a few, the 
very reverse of what might be expected to take 
place ; and some, as the resurrection and as- 
cension of Christ, and the pouring out of his 
spirit, were supernatural. Many of the events 
were of so contingent, and some of so impro- 
bable a nature, that the foresight of them ex- 
ceeds the greatest human sagacity. It belongs 
to God alone, and to those whom he inspires. 

The extensive range of prophecy raises it 
still higher above the powers of man. Were 
but a few events predicted ; were they com- 
prized within a small space ; and were they 
unconnected with each other, the evidence 
would be less strong. The heathen oracles 
had no system. An insulated event now and 
then took place according to the response: but 
there was no important object in view : no 
whole, of which these formed a part. How 
different is the scene before us ! The number 
of events is exceedingly great. The space of 



166 

time which they occupy, is immense : they 
stretch through some thousand years. As to 
place, they spread over the face of the whole 
earth, as the scene of fulfilment. Instead of 
an unconnected mass, there is a regular chain 
bf events, related to, and connected with each 
other, and forming one grand whole. In short, 
prophecy forms a succinct previous history, of 
the destinies of the human race : it notes down 
with distinctness the most memorable seras ; 
and describes, with characters strongly mark- 
ed, the divine dispensations of judgment and 
mercy. 

Prophecy, in this view, acquires a wonderful 
accession of evidence. If men may conjecture 
some near and insulated events depending on 
causes which already exist, it is utterly impos- 
sible for any but those who are taught of God, 
to foretell so extensive and complicated a plan, 
where mauy of the causes were not, at the 
time of the prediction, brought into existence : 
nor could human or even angelic sagacity fore- 
see that they ever would exist. 



167 



SECTION III. 



The Design of Prophecy. 

To be able to gratify curiosity, feeds the pride 
of the human heart. To display qualities which 
others do not possess, in order to acquire supe* 
riority, and to be admired, is exceedingly na- 
tural to man. But how remote are these things 
from the spirit and design of the holy pro- 
phets! In pretences to prophecy among the 
heathens, all the object of the enquirer was to 
have curiosity gratified, or to render the an- 
swer subservient to the pursuits of ambition, 
avarice, or pleasure : and if the person pre- 
tending to divination or oracular responses had 
any object beyond the reward presented by the 
enquirer, it was merely to produce admiration, 
and give credit to a gainful imposture. But 
the prophets of the scriptures have infinitely 
higher ends in view. To confirm the truth 
and authority of a revelation, to give more ex- 
alted views of God, to produce faith in the Sa- 
viour, to create submission to the divine will, 
to excite to perseverance in the service of God, 
to communicate support under sufferings for 
religion, to console christians amidst the rage 
and enmity of the world, and to justify the 



168 

ways of God to man, is the design of their pre- 
dictions : and who can say but that it is a 
design worthy of men who came with a com- 
mission from God ? 

That unity of design in the doctrines and 
scope of the gospel which appears in the writ- 
ers of the New Testament, might well be 
urged as a forcible argument in support of the 
general question. It is here adduced only in 
confirmation of the prophecies of scripture. 
This connected chain of events, this previous 
history of future times is the more remarkable, 
as the prophets lived in different countries 
and in different ages. When men live all in 
one place, it may be said they have conspired 
to impose on the world, by inventing a tale in 
which they all may agree. But as to the pro- 
phets who preceded Christ's coming, many 
could have no connexion with the others. Each 
however, performs the part assigned him by 
heaven : and we see the stone which he has po- 
lished, exactly fit the place it was designed for 
in the building, and give enlargement, strength, 
and beauty to the whole. None of them are 
copyists. ^. While they speak (as is often the 
case) of the same thing, it is with some addi- 
tional circumstances ; and each has something 
new to predict, which was made known to 
him alone. 



1 



m 

SECTION IV. 

The Degree of Clearness in Prophecy. 

Complaints have been made of the dark- 
ness and uncertainty of prophecy ; but do 
they not arise from not duly considering its 
manner and design ? The language is assign- 
ed as one cause of its obscurity : the indis- 
tinctness of representation as another. With 
what reason shall be seen. 

As prophecy is a peculiar species of writing, 
it is natural to expect a peculiarity in the lan- 
guage it makes use of. Sometimes it employs 
plain terms, but most commonly figurative 
signs. It has symbols of its own, which arc 
common to all the prophets : but it is not to 
be considered on this account as a riddle. The 
symbols are derived from the works of creation 
and providence, from the history of the Jews, 
and of the nations with which they were most 
closely connected, or by which they were most 
violently opposed. These symbols have their 
rules of interpretation as uniform, and as cer- 
tain as any other kind of language: and who- 
ever applies his mind with patience and atten- 
tion to the subject, will be able to understand 
the general scheme of prophecy, and the co- 
lour of events foretold, whether prosperous or 
calamitous ; though he may be utterly unable 



170 

to discover to what person, or precise time 
and place, they are to be applied. 

Complaint has likewise been made of want 
of clearness in prophecy, from an indistinct re- 
presentation of the event. But yet let it be re- 
membered, that if some prophecies be obscure, 
others are clear. The latter furnish a proof 
of the inspiration of the scriptures ; the for- 
mer contain nothing against it. The obscurity 
is in many instances accounted for from the 
extensive grasp of prophecy. Some predic- 
tions were to have their accomplishment in the 
early ages of the church ; and were peculiarly 
designed for the benefit of the first chris- 
tians. These were on that acount more plain. 
There were other predictions designed for the 
benefit of those who lived in the middle ages. 
To the first christians these were obscure : but 
when the time advanced toward their accom- 
plishment, the veil was gradually drawn aside ; 
and they were more clearly seen, and better 
understood. Another class of predictions look- 
ed forward to the latter ages of the church. 
These appeared obscure both to the first chris- 
tians, and to those who lived in the middle 
ages; but when that generation appeared, for 
whose use it was the will of heaven they should 
be left on record, light began to shine upon 
them ; and the minds of men were awakened 
to look out for the accomplishment, in some 
great events, which would display the glory of 



171 

God, and advance the happiness of his ser- 
vants. The obscurity of man}' prophecies will 
be accounted for in this way. 

Another reason for throwing a veil over the 
face of prophecy, whether by its peculiar sym- 
bols, or a dark representation, will appear by 
considering the nature of the subject. Some 
of the events foretold are of such a nature, that 
the fate of nations depends upon them ; and 
they are to be brought into existence, by the 
instrumentality of men. Had plain language 
or clear description been employed, the friends 
of Christianity would have endeavoured to ac- 
complish them, by means used with this express 
design. On the other hand, its enemies would 
have exerted every nerve in order to prevent 
the accomplishment. In the present form of 
prophecj', men are left in these matters entire- 
ly to themselves; and fulfil the prophecies 
without intending, or thinking, or knowing 
that they do so. The accomplishment strips 
off the veil ; and the evidence of prophecy ap- 
pears in all its splendour. How much wiser God's 
methods are, than man's would be ! 



SECTION V. 



The Prophecies concerning Christ. 

Let those who assert predictions to be fortu- 
nate conjectures, stop for a moment and seri- 
I 2 



172 

ously consider the prophecies of the Old Tes- 
tament (the first volume of this book, and of 
equal authority, as may be afterwards shewn,) 
concerning the Messiah. Perhaps there may 
be an hundred passages or more, each contain- 
ing somewhat distinct and peculiar in the de- 
scription of his character : a character in which 
are many things very remarkable, and some 
apparently contradictory : see particularly 
Isaiah liii. They w ere recorded by different 
men, in different countries, and in different 
ages : and the last, some centuries before his 
appearance. Christians say, that all these pre- 
dictions relate to Jesus Christ. The matter is 
capable of accurate examination. History, sa- 
cred and profane, furnishes us with a number 
of heroes, warriors, statesmen, kings, sages, 
and philosophers. Apply the prophecies to 
any of them you please. Take Judas, or Pe- 
ter, or John, or Herod : or go to profane his- 
tory : take Alexander or Caesar ; or, if you 
think it will answer better, take Confucius, 
Socrates, or Marcus Antoninus. Apply to any 
of them the prophecies of the Old Testa- 
ment. If one particular suits, a second does 
rot : a third renders it evident, that not one 
of them is the man designed. Apply them to 
Christ ; apply all the hundred or more ; an as- 
tonishing correspondence appears: everyone 
fits him : there is not a single prediction which 
is discordant. He that will call this chance, 



173 

and ascribe the agreement merely to fortuitous 
circumstances, is not fitf to be argued with ; 
and must not say that christians alone are cre- 
dulous. 

There is a circumstance peculiarly striking, 
which we should not pass over ; namely, that 
the predictions concerning Christ, are all in 
the keeping of his enemies. Had the disciples 
of Jesus been the sole guardians of the sacred 
books, it might be said, that they altered them 
to make the prophecy accord with the event. 
But the Jews are the keepers, the jealous keep- 
ers of the ancient prophets : and their hatred 
to Christ and his cause is at least as strong, as 
their veneration for the prophets of their na- 
tion. Ask them for the book *, they will give 
it you, and curse Jesus of Nazareth. But read 
it, and you will find a perfect agreement be- 
tween the prediction and the event, in the cha- 
racter of Christ ; and that it is not without 
sufficient reason we believe, that Jesus is tile 
true Messiah promised of old. 



SECTION VI. 



TJie Destruction of Jerusalem hy the Romans. 

Xhere are three examples peculiarly striking, 
which I shall present to view from the New 



1 /4 

Testament : one is near the time of the pre- 
diction: the second remote by many centu- 
ries : the third holding forth the light of its 
evidence from the age of the prophecy to the 
present hour, with this difference only, that 
the light grows clearer and stronger as we ad* 
ranee in the journey: the star is become a sun. 
Thus, men in every age have a prophecy in ac- 
tual fulfilment to support their faith. Let us 
begin with the first, the destruction of Jerusa- 
lem by the Romans. 

A mere general declaration that an event 
will take place, deserves not much attention, 
nor furnishes much evidence. It may come to 
pass, although the prediction has no higher 
origin than human sagacity, or even bold con- 
jecture. But the case is widely different, when 
time, place, circumstances, persons engaged, 
causes and effects are particularly delinea- 
ted : all these enter into the prophecy be- 
fore us. 

The event itself was improbable, for Jerusa- 
lem was already in the hands of the Romans ; 
and there was no likelihood that the Jews 
would drive them away. Though they felt sore 
under the Roman yoke, their state presented 
nothing like the power of shaking it off. Few 
instances are on record of cities in that age so 
totally destroyed. The slaughter of the inha- 
bitants far exceeded what ordinarily took place. 
The particular circumstances of the siege, the, 



175 

causes which protracted it, the reasons of the 
fearful loss of lives which ensued, the miseries 
which spread over the land, the depopulation 
of the country in general, the degradation of 
the survivors to personal slavery, and the scat- 
tering of them over the face of the earth, these, 
no human wisdom could foresee : and all was 
to take place before that generation should 
pass away. 

As the prediction was remarkable, so was the 
accomplishment. Were I to send you to a 
christian writer for information On the point, 
you might say, " Zeal for his religion has filled 
his book with pious frauds, to make the event 
accord with the prediction." I. rejoice -that I 
can send you to a Jew : an enemy of the gos- 
pel shall be your oracle. Josephus's history of 
the wars of his countrymen with the Romans, 
contains a full account of the fate of his nation : 
and he was well qualified for writing it, for he 
was deeply concerned in the work, and bore a 
public office. Do not take a christian's word 
for the fulfilment ; but read the Jewish record 
and compare it with the prediction of Christ, 
in the gospel by Matt, xxiii. 38. xxiv. and 
Luke xxi. If you be earnest in wishing to 
know the true religion, that you may attain 
eternal happiness, you will not think the labour 
too great. 

That the evidence may appear in all its lus- 
tre, observe the minute circumstances on which 



176 

the. war depended, the fortuitous events which 
produced it, the casual occurrences which con- 
tributed to its extent and continuance, the 
rising passions at the moment which gave a 
turn to affairs, the objects appearing in view 
which suggested further plans, the purposes 
formed in consequence of existing circumstan- 
ces, and the unpremeditated acts of obscure in- 
dividuals which led to the most important con- 
sequences. To produce the final catastrophe 
in its full extent, these all combined, and all 
were necessary : and these, non6 but God 
could foresee, and none but God's servants 
predict. 



SECTION VII. 



The Prophecies concerning Antichrist. 

What Christianity was in its origin, read the 
New Testament and see. There appears a sys- 
tem of truth taught by unassuming men with all 
humility ; a system of infinite simplicity as to 
outward forms ; to be propagated without force 
and compulsion ; and containing no other tie 
but that of brotherly love : a system, the mi- 
nisters employed in teaching which, were to 
have no authority, but what arose from the vo- 
luntary subjection of men to the doctrine of 



177 

Christ: not what the ministers declared to be 
so ; but what they themselves were satisfied was 
so, from their own examination and conviction. 
The prediction mentioned above delineates 
a state of things as widely different as night 
from day. It represents a system or power 
arising in the christian church in direct oppo- 
sition to its genius, tendency, and spirit; the 
very antipode of the gospel. That Christianity 
would be corrupted in a course of time, was 
no improbable conjecture : and the mere decla- 
ration that such an event would take place, 
could confer no claim to the gift of prophecy. 
But such a prediction as this concerning Anti- 
christ, surpasses all human foresight. Conjec- 
ture could not have stretched her wines so far. 
Besides, the numerous distinguishing charac- 
ters, causes, effects, and circumstances of this 
strange phenomenon are so minutely delineated, 
that the divine foreknowledge alone could have 
drawn the picture. See the description in 
2 Thess. ii. 1 Tim. iv. Rev. xiii. xvii — xix. 
It is of a power rising up within the christian 
church, and arrogating the name to itself: fos- 
tering ignorance, superstition, idolatry, and 
will-worship: displaying craft, pride, ambi- 
tion, and luxury: and exercising tyrannv, 
cruelty, and intolerance. Have the goodness 
to read the passages with care, and duly weigh 
them. Is this the church of Christ ? Is this his 
religion ? How astonishing the change ! In- 
i 3 



17S 

stead of the simple doctrine of the gospel, a 
huge mass of uncouth and scholastic dogmas ! 
Instead of its unadorned worship, all the pomp 
and pageantry which the spirit of the world 
eould display. Instead of its humble ministers, 
men adorned with gorgeous robes of fantastic 
forms, and decked with gold y and silver, and 
precious stones. Instead of instruction by 
truth, the mind is famished; but the eye and 
the ear, the senses and the imagination are 
feasted with bows and genuflections, with the 
melody of sounds, and pleasing spectacles, and 
long processions, and fragrant incense. A 
complete worldly system is framed ; and a man 
dwelling in the city built on seven hills, be- 
comes the head, and holds all the reins of do* 
minion in his hand : ti^ht and firm he does 
hold them ; and all move obedient to his will. 
Instead of honouring the apostles whose names 
are ever in his. mouth, he assumes an equality 
or even a superiority: he calls himself infal- 
lible. Those of his kingdom who blush to 
assign him that dignity, gravely assert that two 
or three hundred bishops, all fallible, when met 
in what is called a general council, become in- 
fallible in all their decisions on the doctrines 
and duties of Christianity. Mark reader ! Each 
of these men is fallible as an individual ; but 
when two or three hundred of them are assem- 
bled in all the weaknesses and passions of fal- 
lible men, they become thereby infallible \ and 



179 

their decision in every matter is the decision of 
Jesus Christ himself. Nay more, the bishops 
who have derived their authority from this 
wondrous man, the head of the anti-christian 
kingdom, by laying their hands on any person 
whom they approve, and uttering a certain 
form of words, convey to him a new and inde- 
lible character. In consequence of the autho- 
rity thus received, he has power to forgive sins; 
and by pronouncing four words, he can change 
the substance of bread and wine into the sub- 
stance of flesh and blood. 

Far from listening to the voice of Christ, 
when he said, " Who made me a judge and di- 
vider among you ?" — " my kingdom is not of 
this world ;" the man in the city upon the-sevetx 
hills, who calls himself his vicar, claimed the 
kingdoms of the earth as his own ; and dis- 
posed of all the countries which should be dis- 
covered to the west, to one nation, and all that 
should be discovered to the east,, to another;, 
asserted the territories of Europe to be at his 
disposal ;. loosed subjects from their allegiance,, 
and kings from their oaths ; laid the fairest 
kingdoms in Christendom under an interdict;, 
deposed monarchs from their thrones, and gave 
them to others by his word ; and demanded an 
honorary revenue from: all. Not only did he 
assert his superiority to all the sons of men on- 
earth, he laid heaven itself under contribution : 
and claiming the good works of the saints above 



v 



180 

as a fund of merit at his disposal, sold them to 
the highest bidder; and affixed a stipulated 
price for the pardon of the most odious crime, 
which the blackest heart had planned , or the 
most guilty hand had perpetrated ; and for in- 
dulgence with impunity for the time to come, 
in any sin which human cupidity could crave. 

While, aided by his numerous hosts who fat- 
tened on the spoils of his conquests, he was 
ever watchfully attending to his own interests, 
and eagerly improving every circumstance 
which occurred to advance them, and extend 
his influence, he with eagle's eyes pierced into 
every obscure recess,, where men called heretics 
were supposed to dwell ; and the softest whis- 
pers of the discontented entered into his ears.. 
To question his authority, to suggest a doubt 
whether Christ sanctioned his claims, and to 
dare to deny their validity, was certain death. 
Unarmed himself, he commanded the rulers of 
the nations to execute his decrees: and whe- 
ther the unhappy persons were many or few y 
of high or low degree, submission or death was 
the only alternative. The single heretic met 
his fate by the magistrates fire or sword ; the 
heretical tribe or province, by the sanguinary 
hands of the crusading host, breathing out blood 
and slaughter. Nor did he cease to have re- 
course to such inhuman measures, till the light 
of knowledge produced a refusal of his bloody 
mandates^ 



, 



181 

Have I been feigning an imaginary, or haver 
I been delineating a real character ? To the his- 
tory of Europe I appeal for the truth of what I 
assert. For nearly the whole of what I have 
said, I appeal, O men of France, to you whose 
country has been stained with the blood of hun- 
dreds of thousands, merely " because they 
would not worship the beast and his image; nor 
receive his mark on their foreheads, and on their 
hands." Peruse the annals of your nation, and 
you will find that the picture I have attempted 
to draw, is not an overcharged cavicature, but 
a faint outline. — Was it possible to conceive, 
that from the bosom of the christian church, 
such an odious monster would arise : and could 
human foresight have possibly conjectured that 
after a lapse of centuries, as it grew to matu- 
rity, all the features would gradually acquire 
the perfect likeness of the hideous original 
which prophecy had described. How impro- 
bable was it at the time of the writing of the 
New Testament, when a pagan emperor sway- 
ed the sceptre, that in a course of years there 
should succeed a strange kind of government,, 
whose head would be a man calling himself a 
christian priest, and the vicegerent of Christ 
on earth. This, God alone could foresee; and 
God alone could enable the apostles to predict. 
It is minutely predicted : and the rise, the vast 
dominion, the decline, and the utter destruc- 
tion, are all delineated. The two first, history 



_182 

records ; the third, we have partly heard of, 
and partly seen: may the fourth and last 
speedily arrive ! You have thought the hide- 
ous reign of antichrist, and his craft and cruelty 
a sufficient reason for renouncing Christianity : 
but you mistake. They furnish a just cause 
for rejecting so absurd a system as you former- 
ly professed : but they present you with a 
striking evidence of the truth and divinity of 
the New Testament, in which these abuses 
were all described ; and they should influence 
you to receive the gospel in its purify. Thus 
will the dreadful abuse of Christianity, which 
has been adduced as an objection to its truth, 
be found to furnish an unanswerable argument 
in its favour. 



SECTION VIII. 



The Existence and State of the Jews as a separate 
People. 

When I look around me in the world, I ob- 
serve a people different from all others in looks, 
in manners, and in religion. I enquire into 
their origin ; and I find they have been a sepa- 
rate people near four thousand years. During 
almost half that time, they lived in a Country 
bv themselves. But for above seventeen bun- 



183 

dred years, they have been scattered abroad 
over the face of the earth, and sojourned as 
strangers under the dominion of others. — Kind 
treatment, and a high national character, may 
influence men to distinguish themselves from 
the rest of the world. But the Jews, on the 
contrary, have been every where a hissing and 
a reproach : their very name has carried with it 
contempt and ignominy. They have been 
treated worse than dogs, because they were 
Jews : and their religion has exposed them to 
the most sanguinary cruelties. The brutal, nay 
diabolical behaviour of their enemies has not 
been the ebullition of the moment : it has con- 
tinued through many revolving ages. It has 
not been confined to one place : it has extend- 
ed to almost every country. They have been 
hissed at and insulted : this was their every day's 
usage. They have been robbed, and plunder- 
ed, and banished, and killed all the day long. 
In what country of Europe have not these 
scenes been acted ? Had they concealed their 
origin, had they changed their religion, had 
they intermarried with the natives of the land 
where they lived, they would have escaped 
th£se evils ; and their posterity would have beeri 
entirely exempted from reproach. This they 
well knew : but they still held fast the name, 
the manners, the religion of Jews ; and they 
intermarried only among themselves. Is there 
any other instance of this in the world ? Where 



# 184 

shall it be found ? There is none upon the face 
of the earth. Take the matter in all its cir- 
cumstances ; and it is unique in the government 
of God, and in the history of man. 

While I am meditating on the wonderful phe- 
nomenon, I recollect it was foretold by Jesus 
Christ, Luke xxi. 24; by his apostle Paul, j 
Rom. xi. 25 ; and still more particularly by 
Moses, a servant of God, who lived near fif- 
teen hundred years before the coming of the 
Messiah, Lev. xxvi. Deut. xxviii. Not only the 
mere event, but the particular circumstances, 
their captivity, their dispersion, the contempt 
and hatred of the world, the miseries accom- 
panying their very name, and the cause of 
these, their rejection of the Messiah by unbelief, 
all were foretold. Predictions how unlikely!! 
Observation and experience gave no counte- 
nance to such things. Who can distinguish the 
Britons, the Romans, the Saxons, or the Nor- 
mans in England •? or the Gauls, the Romans, 
and the Franks in France ? Time and intermar- j 
riages have formed of them one people. Much 
more might it have been expected, that the 
sufferings of the Jews, like fire, would have 
melted them down into the common mass of 
human nature, with the different nations among 
which they dwelt. But the prediction, un- 
likely as it was, has come to pass in all its 
parts : and whoever sees the face of a Jetsp 9 sees 
a living argument for the truth and divine aut 



185 

thority "of the Gospel of Jesus Christ.-— It is 
likewise worthy of remark, that in their disper- 
sion, they carry with them the books of Moses 
.and the prophets, which, while they testify of 
Christ as the Messiah, contain predictions of 
their afflicted state, as a separate people, for 
rejecting him. His most inveterate enemies 
become the heralds of his glory. 

The plans of God, when seen only in part, 
frequently appear unsightly and uncouth . 
when complete, they are covered .with beauty. 
It is so here. What we see, is like the limbs 
severed from the human body : and how' muti- 
lated and uninviting is the sight ! — But the 
wretched state of the Jews will have an end. 
It is predicted, that they shall be converted to 
the christian faith ; and afterwards live in great 
honour and felicity : cc For shame," as one of 
their own prophets expresses it, " they shall 
have double ; and for confusion they shall re- 
joice in their portion : in their land they shall 
possess double: everlasting joy shall be upon 
them." Isa. Ixi. 7. How strong a presump- 
tive proof does their separate state furnish of 
their promised restoration ! When they are con- 
verted, the argument in favour of the gospel, 
designed for the benefit and conviction of the 
whole world, will be seen in all its evidence, 
and felt in all its force : and its influence on 
those who till then continue in unbelief, will 



186 

be unspeakably great. The evidence in its 
present state merits the deepest attention of 
every one who rejects the christian religion. 



Read and meditate deeply on the subject. 
Consider maturely its general nature and de- 
sign, and these particular predictions. I car* 
confidently appeal to sound judgment and rea- 
son ; and say, " Is prophecy a just theme of 
ridicule? Does it consist of some uncertain 
conjectures, which may be interpreted in any 
way ?" It must be allowed by the candid and 
impartial to have considerable weight. It is 
one of those arguments which resemble a river : 
it acquires greater body and force in propor- 
tion to the lenoth of its course : and if we con- 
sider the scope of many predictions, and the 
actual state of a considerable portion of man* 
kind, and the tendency of things in the moral 
world, do they not afford very weighty evi- 
dence of the inspiration of the prophets, and 
of the truth of the gospel ? 



187 



CHAPTER VII. 

t 

OF THE EVIDENCE FOR THE DIVINE AUTHORITY OF THE 
NEW TESTAMENT, ARISING FROM THE SUCCESS OF 
THE GOSPEL. 

Ihat the christian religion had great and ex- 
tensive success in the world, will be denied by 
none. But some may reply 3 " So had the old 
pagan systems ; so had the Koran." The re- 
mark is so far just, that mere success abstract- 
ed from circumstances, means, and causes, is 
no proof either of truth or error. There is 
scarcely a more dangerous principle, than that 
which leads a person to conclude, that because 
a plan succeeds, therefore it is right ; because 
the object which he had in view r is attained^ 
therefore it is good ; and because he has been 
able to gratify his wishes to the full, therefore 
it is an evidence of the divine approbation and 
favour. However common this manner of rea- 
soning has been, and is at the present time, it 
is utterly destitute of foundation. But though 
the general maxim be false, it by no means fol- 
lows but that in some cases, success may be 
1 considered as a proof of truth and goodness ; 
I and an eminent display of the divine interpo- 
i sition in its favour. It will appear, it is hoped % 
; to be so here. Let the subject be weighed with 



188 

impartiality; and it will be seen that while suc- 
cess pleads nothing in favour of either Pagan- 
ism or Mahometan ism, it is a strong presump- 
tive evidence that Christianity is of God. Con- 
sider the following things. 



SECTION I. 



The Nature of the Christian Religion as contained in 
the New Testament. 

x ou will recollect what has been already writ- 
ten on this subject. Christianity is at war with 
every evil passion in the human heart : it con- 
demns pride, ambition, and all those dispositions 
and pursuits which exalt men in their own 
esteem, and in the esteem of the world. It 
plainly tells religionists, that all their costly 
services, their multiplied acts of worship, and 
their rigorous austerities, will not purchase the 
pardon of their sins, nor the favour of God, 
nor a title to eternal felicity : and it calls upon 
them as guilty, condemned, depraved, and mi- 
serable creatures to look for salvation from one 
who suffered on the cross ; to place all their de- 
pendence on him alone, " for w r isdom, righ- 
teousness, sanctification, and redemption ;" 
1 Cor. i. 30, and to live devoted to him. It 
enjoins a temper and conduct diametrically op- 



189 

posite to the- wishes of every depraved heart. 
It strikes at the root of the prevailing senti- 
ments and dispositions of mankind, by pro- 
claiming aloud,-" Selfishness shall not reign : 
drag down the Jezebel from the throne, and 
trample her under foot." The welfare of our 
neighbour, the gospel enjoins us to consider as 
our own, and to love him as ourselves ; and the 
public and general good to consider as para- 
mount to private and individual benefit. 
Above all, it teaches us that the authority of 
God is to rule supreme and without a rival in 
the soul ; and that we are to live in a state of 
constant and entire subjection to him ; or to 
adopt its language, " to glorify him in our body 
and in our spirit, which are his." 1 Cor. vi. 20. 
What is there in this religion either to sooth the 
lofty ideas of the great ones of the earth, or 
to gratify the appetites and passions of the mul- 
titude ? 



SECTION II. 



The Persons by ivhom the Christian Religion was 
propagated. 

The founder of Christianity was so poor, that 
he had not where to lay his head : and those 
whom he chose for witnesses of his character, 



190 

and missionaries to the world, had no external 
glory to4*ecommendthem. None of them were 
men of literature, in the Greek or Roman sense 
of the word : and Paul only in the Jewish sense. 
The rest were plain men. They had no fa- 
mily connections, no estates, no titles, not 
even that of Rabbi among their countrymen. 
They did not, I conceive, appear in what is 
called the rank of gentlemen ; nor had they ac- 
quired the modes of behaviour in polite life. 
They were plain, honest men, of unfeigned 
piety, and much unadorned good sense ; who 
delivered their testimony with great simplicity 
and zeal, and with an ardent affection to their 
master, and the souls of men. In appearance, 
dress, and manners, they were considered as 
verging towards what is called the lower class 
of society : and in both their idiom and accent 
they had among their countrymen at Jerusalem, 
the patois (the brogue) of Galilee, and among 
the Greeks and Romans, the patois of the Jews. 
"What will this babbler say ?" was the con- 
temptuous sneer of the Athenian philosophers : 
and Paul's own declaration, " though I be rude 
in speech, yet not in knowledge," unites to 
confirm the justness of the remark. By the 
followers of Christ in succeeding ages, the cha- 
racter of the apostles has been justly held in 
so high a degree of reverence, that Ave are 
ready to attach to them a venerableness of ap- 
pearance in the eyes of the world, which com- 



191 

manded general esteem. But on due considera- 
tion, the accopnt which has just been given 
will be found to be accurate. Judge then what 
regard would be paid to such men, w r hen they 
w r ent from place to place, to propagate a new- 
religion, and to assert that every body was in 
the wrong except themselves. When they 
every where proclaimed aloud, that unless 
each individual turned from his sinful thoughts 
and ways ; the pagan from all his idolatry to 
the gospel ; and the Jew from relying on his 
observances, and quitted Moses for Christ, he 
could not escape the judgments of God, — vou 
can easily anticipate with what hearts the world 
would listen to their preaching. 



SECTION III. 



The Means which were employed for propagating the 
&ospel. 

Paganism does not afford an instance of any 
person before the coming of Christ, employing 
what may be called a rational method for con- 
verting the inhabitants of any country, or even 
of a single city, to the belief of the heathen 
mythology. The system formed in the infancy 
of society was received as divine, and those 
who afterwards entered into the community, 



192 

must submit to it as the condition of enjoying 
the benefit of their protection. Mahomet, a 
man of note among his countrymen, of a family 
accounted ancient and honourable, in manners 
a courtier, and attentive to all the punctilios of 
polite behaviour, sought earnestly to ingratiate 
himself with those who could promote his views. 
But finding softness and persuasion to be tedi- 
ous ways of gaining converts, he took a shorter 
and more successful method ; and the ultima 
ratio regunij the sword was allowed, and abun- 
dantly employed. The booted Hierophant 
who comes at the head of an army and com- 
mands belief, demonstrates that he confides 
in something besides arguments for success: 
and success here is no evidence of truth. 
When I see his sword reeking with blood warm 
from the hearts of his opposers, I wonder not 
that he has many proselytes ; but instead of be- 
lieving, my soul is filled with disgust and ab- 
horrence. 

Turn away from the odious spectacle, and 
view the disciples of Jesus in their humble 
garb, addressing the multitude in a synagogue, 
or a handful in a school, or in a private house ! 
They have no wealth, and they cannot bribe ; 
they have no influence, and they can promise 
neither riches nor honours. They preach Jesus 
Christ, and him crucified. They narrate the 
history of his life, and death, and resurrection, 
and ascension ; and they declare that it is he 



193 

who is appointed to be the Saviour of the 
world, and the Judge of the living and the dead. 
Both the Greeks and the Romans were fond of 
eloquence, (a very florid and gaudy one was 
the taste of the age) and of fine speaking, 
even to the very minutest parts of action. But 
the only one of the apostles who can be sup- 
posed capable of attempting such a thing, de- 
clares, " I came not with enticing words of 
men's wisdom." The rest could not, if they 
would : and that they did not aim at it, their 
writings plainly shew : for if ever there was a 
book which gave evidence that the writers did 
not seek for eloquence of composition, it is the 
New Testament, We may justly consider it 
as a specimen of their preaching : and it proves 
that they did not seek to impose on men in any 
way. " Our exhortation, say they, was not 
of deceit, nor of uncleanness, nor of guile." 
They made use of no political craft. They 
were neither sycophants of the rich and great, 
nor flatterers of the poor: they neither cringed 
to rulers, nor courted the people; and they 
made no shew of learning, to impose on the 
ignorant and vulgar. They gave no promises 
of any worldly advantage by the change of re- 
ligion : on the contrary, they told their hear- 
ers, " all who will live godly in Christ Jesus 
.shall suffer persecution." Such were the means 
used. Were they calculated to deceive the 
world, and gain converts to an imposture ? 
K 



194 
SECTION IV. 



The Opposition made to the Gospel. 

If opposition was made to the introduction of a 
pagan system, the sword decided the dispute. 
Mahomet pretended a commission to silence 
opposers in the same way. But how different 
is the spirit of the gospel ! " The weapons of 
our warfare are not carnal." — " Behold," says 
Christtohis apostles, " I send you forth as sheep 
in the midst of wolves." The artillery of op- 
position to the gospel was planted in every 
quarter. There was opposition from the pre- 
judices of the people attached to the religion of 
their fathers; and whose attachment was bi- 
gotted and fierce in proportion to their ig- 
norance and blindness. There was opposition 
from the philosopher and the learned : Christia- 
nity paid no more respect to the speculations of 
the literati, than to the superstition of the mul- 
titude : no wonder that their pride was wound- 
ed, and they were roused to revenge the con- 
tempt cast upon them. There was opposition 
from the priests, and all who officiated in the 
temples, and fattened on the sacrifices. Not 
only their wealth and influence, but their very 
existence was at stake. How well they could 
stir up the people to vengeance against inno- 



1 95 
valors, the experience of every age produces 
abundant testimony. There was still more for- 
midable opposition from the rulers of the world. 
There was not merely an alliance between 
church and state under the reign of paganism, 
but perhaps, to speak more properly, an incor- 
poration of religion into the. civil constitution: 
and in the Roman empire especially, the chief 
magistrates bore the most distinguished offices 
of religion. The Emperor had the title of 
Pontifex Maximus, and those who were next 
to him in power sustained the sacerdotal offices 
next in dignity. What an alarm may those 
men be supposed to feel at the entrance of a 
system, which if successful would strip them of 
all their dignity and influence in matters of re- 
ligion ; and which might likewise, in their ap. 
prehensions, endanger the public peace, and 
the stability of their^civil authority : and how 
tenacious of every grain of power "rulers have 
always been, the history of all ages clearly de- 
monstrates. Or if they did not themselves sus- 
pect danger, the other classes concealing under 
the pretext of zeal for the rulers' safety and the 
country's peace, the fears they felt for the loss 
of their dignities and emoluments, would not be 
slow, to call for the interference of the arm of 
authority, and put a stop to the designs of such 
dangerous men. 

- Nor was there less opposition from the Jezcs 
than from the Gentiles. Christianity, by placing 

K2 



196 

all nations i3n a level, struck a blow at the root 
-of the pride of every Jew. His superior privi- 
lege in being one of God's peculiar people was 
instantly lost. So keen an abhorrence had they 
of this, that when Paul, in the course of a speech, 
mentioned that Christ had sent him to preach to 
the Gentiles, they cried out, " Away with such 
a fellow from the earth, for it is not fit that he 
should live." Acts xxiL 22. They had heard 
him for a considerable time in silence; but when 
he spoke of the Gentiles being admitted to equal 
privileges with the Jews, they could bear it no 
longer; but eagerly sought to imbrue their 
hands in the blood of the profane blasphemer. 
Such was the spirit of what would be called the 
populace among the Jews. To a smaller portion 
of honesty the pharistes united equal opposi- 
tion, and superior hatred. If Christianity pre- 
vail, they must fall from the pinnacle of venera- 
tion to the abyss of contempt. And is there 
any thing which will oppose with greater 
violence and fervour, than the pride of superior 
knowledge, and of the sanctimonious observance 
of every rite ? The priests had kindred feelings 
with those among the heathens ; the magistrates 
too were forward of themselves to oppose from 
the causes already assigned; or they were in 
a manner forced to it, in order to please the 
people. 

All these kinds of opposition were in addition 
to that grand radical prejudice which reigns ia 



197 

every depraved heart ; namely, the dislike of a> 
religion which commands to sacrifice pride at 
the foot of the cross of Jesus ; and which enjoins 
perfect purity in heart and life, and the destruc- 
tion of every sinful thought, and word, and 
deed. 

That this is not speculative reasoning, the 
treatment of Christ and his apostles, and of in- 
ferior teachers, will clearly prove. Reproach, 
loss of goods, banishment, imprisonment, and 
death, were their reward from the Jews. The 
Gentiles betrayed a similar spirit: and the 
preachers of Christianity were treated by them 
with equal dislike and equal severity. Success. 
here will be remarkable indeed. 



SECTION V. 



The Sacrifices which those must make, who embrace 
the Gospel. 

It is not easy for those who live, where Chris- 
tianity is the prevailing religion of a country, 
and where the civil institutions are not contrary 
to its dictates, to form a just idea of what every 
convert in the age of the apostles was obliged to 
endure, and of the sacrifices he was obliged to 
make. Paganism had so blended its religious 
rites with the business and recreations of life, 
that a conscientious christian was reduced to 
very considerable difficulties, as well as to very 



198 

painful privations. To say nothing of the 
theatre, the games, the shows, the triumphal 
processions, in all of which heathen ceremonies 
were mingled, (and to abstain from these would 
he reckoned no small sacrifice by multitudes,) 
idolatrous superstitions insinuated themselves 
into their family arrangements, and were in- 
troduced into their hospitable entertainments, 
and acts of civility to their friends. This must 
have been exceedingly painful to the converts 
to the gospel, and must have almost excluded 
them from social intercourse, and the enjoy- 
ments of relationship and consanguinity. 

Besides, they were looked on with aversion 
by all. Some regarded them as atheists and 
enemies of their gods : and they were branded 
as haters, as well as hated, of the human race. 
Society lost its charms to them : they saw 
nothing but frowns, or what was more bitter, 
the smile of ridicule or contempt. They were 
often cast off by their friends and relations: 
they were looked upon as the offscouring of all 
things: they were loaded with the most oppro- 
brious names which hatred could invent: and 
they had to endure, in silence, the jeers of the 
rude multitude, as they passed along. 

The effects of these sentiments followed 
christians into the scenes of business, and proved 
.very serious disadvantages in their worldly af- 
fairs. Their most bigotted heathen neighbours 
would have no dealings with those that ab- 



199 

hor red their gods. Sometimes the furious mob, 
or a rapacious magistrate, spoiled them of their 
goods. As if unworthy to enjoy the common 
blessings of society, sometimes they were cast 
into prison along with the most abandoned cri- 
minals: sometimes they were banished from 
their country, and all that was dear to them, 
sometimes the most eminent for piety and zeal, 
and indeed all who adhered to their profession, 
were put to death ; and in their death, every 
species of cruelty was employed : and when any 
public calamity befelthe Roman empire, " The 
christians are the cause," was the pagan cry ; 
and they must expiate the offence by the loss 
of all things, and by the most excruciating 
tortures. 

Such were the prospects of every man who 
embraced the gospel, when it was first preached : 
and every day's experience strongly confirmed 
the mournful fact. Those who at any time be- 
came converts to paganism met with neither 
injury nor reproach. Mahomet's proselytes 
were on the road to honour and pleasure, in a 
present life. The gospel, it is true, had its re- 
wards, but they were such as eye could not see, 
nor earthly passion feel : they were after death. 
With such sacrifices in view, who could be ex- 
pected to embrace the christian faith? 



200 
SECTION VI. 



The Success of ike Gospel and the Number of its 
Converts. 

When I take a close and attentive view of all 
these things, I do not see, that, according to 
mere human ideas, Christianity could possibly 
have any success among either Jews orGentiles. 
Such a system, introduced by such men, in a 
way so little alluring, having such formidable 
opposition to encounter, and demanding such 
sacrifices from every convert, — what progress 
can it be supposed to make ? A stranger to the 
records of the christian church would say, none. 
But what was its fate? Three thousand men 
joined the society of believers, on the very day 
that the banners of the cross were first raised. 
Every succeeding one added new subjects to 
Christ's spiritual kingdom. Myriads in Jeru- 
salem bowed the knee of adoration to the cru- 
cified Jesus. Multitudes believed in Samaria, 
at Lydda, at Joppa, at Cesarea. — From Judea 
the apostles travel to the Gentiles. There are 
societies of christians formed at Antioch, at 
Ephesus, at Corinth, at Athens, and at Rome. 
Every year produces considerable accessions to 
the number of believers. The victorious march 
of the gospel is not stopped by the death of the 



201 

apostles : it spreads wider and wider amidst the 
fiercest opposition. Under persecutions at 
which human nature shudders, it maintains 
its ground : and it grows after them with in- 
creasing vigour and strength. At last, after 
near three centuries of contest, its enemies are 
overcome ; it is invited to sit down on the 
throne of the Ctesars ; and its glorious energies 
without help from man, are apparent to all. 

What shall we say to these things ? That the 
testimony of the apostles must have been con- 
vincing, and accompanied with miraculous 
powers, as well as with the inward energy of the 
Holy Ghost? He who denies this, and yet 
grants (for deny he cannot) the success of the 
gospel, the success of a religion which was in 
direct opposition to the sentiments, dispositions, 
and conduct of all the world, a success rapid, 
continuing, and increasing, believes the most 
astonishing miracle that was ever performed. 
But the sober and patient enquirer, who can- 
didly weighs every part, must acknowledge 
that this book has claims to veracity and divi- 
nity, which are not easily overthrown ; and 
that the success of the gospel, all things consi- 
dered, is one of the most remarkable events 
which the moral world has ever presented to 
view. 

Can comparison explain the phenomenon, 
and remove our astonishment? Comparison 
still heightens our wonder, and gives additional 
K3 



202 
force to the argument. I will not compare Ma- 
homet, and the caliphs his successors, with the 
apostles preaching the gospel; for it would be 
to compare the effects of *brute force, with the 
pure operations of judgment and reason*. 

The philosophers of Greece and Rome were 
placed in situations nearest to those of the apo- 
stles. Arguments were their weapons: they 
employed no force; but their circumstances 
were more advantageous. They were admired, 
and venerated, and regarded as the first of 

* The beginning of Mahomet's career bore some re- 
semblance to the manner of the apostles of Christ. He 
sought to make converts by persuasion only. But had he 
always adhered to this mode, it is more than probable that 
his religion would have never been heard of beyond the 
limits of his native city. During the first three years of 
his mission, he attached but fourteen proselytes to his cause. 
Seven years' labours scarcely united to him more than a 
hundred followers. For the space of ten years, his pro- 
gress was slow and silent within the walls of Mecca. Such 
was Mahomet's success in circumstances the most favour- 
able to his efforts: for he was of a noble family; he was 
protected and patronized by some of the first men of the 
city, who were also related to him by blood ; he possessed 
the most insinuating address; and conducted his measures 
with consummate skill. There was likewise no established 
religion supporting a corporation of men, whose interest it 
was to oppose his progress. — When he found that per- 
suasion would not accomplish his purpose, in the thirteenth, 
year of his mission, he professed to have received divine 
authority for employing the sword as an instrument of con- 
version: and from that time the number of his convert* 
increased in proportion to his valour and his success, 



203 

mankind. They were numerous; and they 
had all the countenance of authority, and all 
the influence of public opinion in their favour 
that their hearts could wish. Their system 
was more palatable than the pure unbending 
maxims of Christianity. But what was their 
success in propagating their tenets, and re- 
forming the world? Who were ever more elo- 
quent than these men ? Have greater energies 
ever been displayed by the human mind, than 
in the ingenuity of their speculations, in the 
charms of their composition, and the beauty 
of their style ? — They had the western world 
for many ages to themselves. One generation 
of philosophers had an opportunity of improving 
on another, and of extending widely the united 
influence of speaking and writing to accom- 
plish their purpose. But when the apostles 
appeared, what fruit of their labour was to be 
found? Where, O Socrates, Plato, Aristotle, 
shall we see the reformation which your philo- 
sophy has produced ? We have read of a change 
in the life of Polemo, and a few individuals be- 
sides; but we look for greater things. Paul 
did more than this by the very first sermon he 
preached at Athens, whileyour brethren mocked 
and ridiculed the preacher. Tell us what na- 
tion we shall find imbued with philosophic mo- 
rality? — Why are you silent? Tell us then, 
what city? Alas! we cannot find one single 
society of men, who say, " The philosophers 



204 

taught us to reject the idolatry of our country, 
and to adore the one true God." I am ready 
to think, I must be wrong. I search again : but 
my search is fruitless. I can hardly believe 
that the gardens of Academus, the Stoa, and 
the Peripatetic walks bring forth so little fruit ; — 
but I am compelled. 

From viewing the toilsome but barren labours 
of the philosophers, I turn to the men of Galilee, 
and see societies formed in every place ; and 
multitudes casting away their idols with con- 
tempt ; and renouncing every idolatrous and 
immoral practice, and every impure disposi- 
tion; and prostrating themselves with humble 
adoration before Jehovah. My astonishment 
increases ; and I cannot refrain from crying out, 
u Here is the finger of God!" Come hither, 
ye votaries of Socrates and his fellows, and 
survey the different effects of the sentiments of 
your sages, and of the preaching of Christ 
crucified by his chosen witnesses. Account for 
it if you can. 



SECTION VII. 



Christianity could have had no Success, if it had not 
been true. 

Let us suppose this to be the year 1 780 ; and 
that twelve men of untainted morals and appa- 
rent piety were to appear at Paris, and declare 



205 

publicly in a solemn manner: " A remarkable 
person has been for upwards of three years 
preaching through the whole of France, and 
very frequently in this capital : he healed the 
sick, and raised the dead to life, he fed thousands 
with a few loaves and fishes, and he commanded 
all men to listen to him as sent of God to be 
the Saviour of the world. About two months 
ago, the rulers in church and state, with the con- 
currence and approbation of the body of the 
people, conspired against him and put him to 
death. Hearing he would rise again on the 
third day, they appointed a guard to the sepul- 
chre ; but he rose according to the prediction, 
as the guards can testify. We saw him many 
times after his resurrection, and were present 
when he ascended to heaven. He has com- 
missioned us to testify these things to the world ; 
and as a proof of this has enabled us to speak 
languages which we never learned, and to work 
miracles like his own." — Were they further to 
tell the people, " Your rulers have committed 
a most heinous crime in putting him to death : 
the former religion of the country is now to 
cease, and with it the influence and authority 
of the priesthood : and all are bound to receive 
our testimony on pain of the divine displeasure. " 
What effect would such declaration have? 

As all are accused, all will be desirous to 
vindicate themselves from the charge. The 
most effectual way will be to demonstrate the 



206 

falsehood of the testimony. In addition to the 
common motive, the civil rulers will justly con- 
sider that the accusation has a tendency to 
bring their government into reproach ; and be- 
sides, that it will weaken their authority among 
such as embrace the new system; for they will 
be considered as the murderers of a prophet, 
nay, of one who called himself the Son of God. 
The ecclesiastical dignitaries have additional 
reason for exerting themselves, for their very 
existence depends on the falsehood of the testi- 
mony. Their authority, their rank in society, 
their wealth, all is gone, if what these men say 
be true. la such circumstances, .will not every 
possible means be used to detect the falsehood? 
Will not the matter be searched to the bottom ± 
and every scheme adopted which human in- 
genuity, quickened by having all at stake, can 
employ, in order to find out the truth? Is it 
possible that in such circumstances, imposture 
can escape detection ? They have all the power, 
of the country in their hands : and will they not 
employ it to discover the cheat ? and discovered 
it must and easily can be, as reference has been 
made to so many persons, places, times, and 
occasions. The twelve men have nothing to 
oppose to all this, but the truth of their testi- 
mony ; for they are without connections, with-* 
out influence, and without authority. Who can 
suppose it possible for an imposture in such,, 
circumstances to succeed ? 



207 
Such was precisely the situation of the 
Jews, when the apostles of Christ began to 
preach the gospel at Jerusalem. Would they 
not, think you, use all possible means to dis- 
credit the testimony ? They would : they must : 
they did : for men understood, and were alive 
to their own interest then, as much as they are 
nozi\ But what discoveries .did they make? 
The success of the gospel, and their silence 
with respect to a detection of the imposture, 
prove that they made none. Antiquity speaks 
of none. The writings of the enemies of Chris- 
tianity, both among Jews and pagans, contain 
none. Had they made any discovery, it is im- 
possible but that it must have come down to us, 
in various forms. The answers of the christians 
to the pagans who attacked Christianity, as of 
Origen to Celsus, would have made mention of 
them, and would have contained at least an at- 
tempt at confutation. — Will it be said : " when 
Christianity became the ruling system, every 
thing written against it was destroyed." This 
is impossible. Though the christian religion 
was established in the Roman empire, several 
eastern countries did not receive it as the na- 
tional system : there its enemies would have 
found an asylum. Besides, the Jews, the most 
inveterate foes of the gospel, still remained: 
and many of them were without its bounds. 
They had their books and records which could 
not be destroyed: nor does it appear to have 



208 

been attempted. The tahnuds which were 
composed at a time when Christianity was the 
dominant religion of the empire, have come* 
down to us. But there is no rational and con- 
sistent account of any discovery having been 
made by the Jewish rulers, of the falsehood of 
the apostles' testimony for Christ. 

Indeed the success of the gospel is unaccount- 
able, if their testimony was discovered to be 
false. Remember, the dispute was not about 
matters of opinion, to which men might have 
been wedded through prejudice : it was a ques- 
tion of facts: not only reason, but the senses 
were to judge ; and every man was fully com- 
petent to decide. To suppose that after the 
falsehood of the testimony was established by 
unquestionable proof, thousands of men who 
had joined in crucifying Christ, would believe 
in him ; especially when their faith would ex- 
pose them to reproach, to exclusion from the 
synagogue and its privileges, to the hatred of 
their friends and countrymen, to loss of goods, 
to imprisonment and death, is contrary to the 
moral order of the universe ; and contrary to 
all those principles by which men, whether 
they be good men, or bad men, are influenced 
in their conduct. Ought we to have recourse 
to this, if any other motive can be adduced? 
There is an easy one 5 namely, that the testi- 
mony of the apostles was true. 



209 



CHAPTER VIII. 

OBJECTIONS AGAINST THE DIVINE AUTHORITY OF 
THE NEW TESTAMENT CONSIDERED. 

When a religion professes itself to be neces- 
sary to eternal happiness, and demands our 
consideration, the serious enquirer will desire 
to have a view of the evidence by which it is 
supported. If the arguments be satisfactory, 
he will regard it as entitled to his reception. 
But this is not the mode usually adopted by 
those who reject the gospel. They in general 
begin by raising difficulties, and starting ob- 
jections: and because these can not be easily 
solved, they think themselves justified in re- 
jecting the whole. 

But this will not, on mature deliberation, be 
found so rational a conduct as they imagine. 
Even though it were impossible to answer ob- 
jections which may be brought forward, the 
subject may nevertheless have such a weight 
of evidence in its support, as to ensure a gene- 
ral reception, and a firm belief of its truth. A 
dangerous mistake has found an entrance into 
the minds of many : they lay it down as an 
axiom, that if objections which its advocates 



210 

cannot solve, can be urged against a doctrine, 
they are warranted to brand the whole system 
with falsehood. The establishment of such a 
rule of judging would destroy the credibility of 
almost every science. In direct opposition to 
its authority, they will find that a system or a 
doctrine may have such force of argument in 
its favour, that no man of discernment and 
candour can withhold his assent; when at the 
same time objections may be urged, which it is 
not in the power of any one fully to solve. 
Whoever takes pains to survey the circle of 
the sciences, will perceive that there is not one 
to which difficulties are not attached, and 
against which objections may not be raised. 
With regard to the New Testament, this may 
be expected to be the case, in a still greater 
degree. The subjects on which it treats are 
of the most exalted kind; and they are con- 
nected with things above our comprehension, 
Or revealed but in part, or entirely veiled. 
From these and other sources which might be 
mentioned, how many objections may be raised. 
But those who profess the principles of natural 
religion, are involved in similar difficulties; 
and must throw*?/ away as well as the gospel, 
if a full and satisfactory answer to every objec- 
tion be essential to their belief: so that the 
deist is in this respect more nearly on a level 
with the christian, than he was aware. 

These remarks are not designed to serve as an 




211 

apology for declining to answer the objections 
of deists to the christian religion, but to impress 
their minds with this important truth, that for 
a system to be false, and for a system to have 
difficulties in some of its parts which we cannot 
resolve, are two different things. So fully are 
men convinced of this, that there are doctrines 
which, if a person did not believe, he would be 
accounted mad, while there are difficulties re* 
specting them, which the wisest of the human 
race cannot resolve. Under the influence of 
this sentiment let the evidencesof Christianity be 
weighed: then let the objections be brought 
forth in order ; and it will be seen, that they 
are not so formidable as to shake the foundations 
of the religion of Jesus. Some of them evidently 
spring from mistake and error; some from the 
form of the book which was composed by men 
of other times, and manners, and customs; and 
some from the nature of the subject. Were it 
impossible to answer them, there still remains 
sufficient evidence for the truth of Christianity : 
but it is hoped, that such things may be sug. 
gested to abate their force, as will lead im- 
partial men to conclude, that if the gospel have 
sufficient evidence to confirm it, the objections 
have not such a degree of weight as should in- 
fluence any to reject its divine authority, 



*-M 



212 
SECTION I. 



Objection. If we must examine one religion in order 
to discover its divine origin, it is reasonable that tc0 
should examine all, and weigh their evidence : and 
this is so tedious as well as arduous a task, that our 
lives will be at an end, before it can be accomplished* 

This is not so difficult a work as may be at 
first imagined. The thing wanted is an uni- 
versal religion, given and designed for the 
benefit of all mankind. Paganism never, in 
any one form, laid claim to be the universal re- 
ligion. The Jewish dispensation was designed 
peculiarly for one nation, and only for a season, 
till the Messiah should appear. Mahometanisni 
alone remains in competition with the gospel. 
Compare the two, and examine their respective 
evidences. As for external proofs, the religion 
of Mahomet has none. No predictions an- 
nounced his coming : nor did he work one 
miracle to prove that he was a teacher sent 
from God. So far was he from being able to 
foretel future events, that in hundreds of in- 
stances he shews himself ignorant of the past. — 
Instead of imitating Jesus, who gave his own 
life for the sheep, he sheds the blood of others 
in abundance, for the establishment of his own 



215 

dominion. The Jewish religion contained many 
discoveries concerning God; the christian re- 
ligion still more, and made ample additions to 
the list. Mahomet, while he acknowledges 
both to be from heaven, professes to bring us 
a new revelation ; but it has nothing in it that 
is new : it contains not one valuable truth con- 
cerning the divine government, or in short on 
any religious subject, which was not known be- 
fore. Will such a system stand the test ? What 
is its use ? Let it be placed by the side of the 
gospel ; and let reason judge. The comparison 
has been drawn by a masterly hand : what the 
result is, observe and decide. It runs thus: 

ic Wjtb respect to this instance I persuade 
myself it can be no very distracting study to 
find reasons to determine our choice. Go to 
your natural religion: lay before her Mahomet 
and his disciples arrayed in armour and in blood, 
riding in triumph over the spoils of thousands 
and tens of thousands who fell by his victorious 
sword : shew her the cities which he set in 
flames, the countries which he ravaged and 
destroyed, and the miserable distress of all the 
inhabitants of the earth. When she has viewed 
him in this scene, carry her into his retirements , 
-sliew her the prophet's chamber, his concu- 
bines and wives ; let her see his adultery, and 
hear him alledge revelation and his divine 
commission to justify his lust and hi? oppres- 
sion. Whe$ she is tired with this prospect, 



3t 



214 

then shew her the blessed Jesus, humble and 
meek, doing good to all the sons of men, pa- 
tiently instructing both the ignorant and the 
perverse. Let her see him in his most retired 
privacies: let her follow him to the mount, and 
hear his devotions and supplications to God. 
Carry her to his table to view his poor fare, and 
hear his heavenly discourse. Let her see him 
injured, Uut not provoked : let her attend him 
to the tribunal, and consider the patience with 
which he endured the scoffs and reproaches 
of his enemies. Lead her to his cross; and 
let her view him in the agony of death, and 
hear his last prayer for his persecutors: 
* Father, forgive them, for they know not what 
they do.' 

* l When natural religion has viewed both, 
ask which is the prophet of God ? But her 
answer we have already heard ; when she saw 
part of this scene through the eyes of the Cen- 
turion who attended at the cross ; by him she 
spake and said, l Truly this man was the Son 
of God'. " Sherlock's Disc. Vol. i. Serm. 0. 



215 
SECTION II. 



Obj. Christianity generates a timid passive spirit, 
and is not calculated for forming great characters, 
or producing men who will prove extensive bene- 
factors to mankind. 

-Force is none of the "engines of the gospel: 
and to bring about a measure however com- 
mendable, by doing injury to others, it ex- 
pressly forbids. But while it discourages and 
: condemns all kinds of violence in the disciples 
; of Jesus, it inculcates and actually produces 
the most energetic dispositions and conduct. 
Active benevolence, springing from love to God 
j and man, is the very spirit of the gospel. To 
j promote mee's present, and especially their 
j eternal happiness, is one of the christian's great 
j employments ; and he is to spare neither la- 
j bour nor suffering in order to accomplish his 
| end. Christ and his apostles understood the 
maxims of the gospel, and they acted upon 
them : they laboured, and they travelled, they 
were hungry and thirsty, and they suffered the 
greatest evils in order to do men good. With 
how bad a grace then is the objection of a 
passive spirit adduced ? 

The accusation of timidity is equally ground- 
less. Christianity forms men of a singular cast, 
>ome would say of singular courage. It teaches 



216 

them to be afraid of offending God and doing 
injury to man ; but it labours to render them 
superior to every other fear. They must carry 
on a constant war against evil : but " the wea- 
pons of their warfare are not carnal." Was it 
a timid character which Christ designed to 
form, when he sent his disciples through all the 
world to propagate his religion? They were 
to penetrate into every country : they were to 
address men of every nation, and tongue, and 
language : they were to expose themselves, to 
hunger and nakedness, to ridicule and insult, 
to persecution and death. None of these 
things must deter them : they must ever be 
speaking the word of life, however it may be 
received, and to whatever dangers it may ex- 
pose them. They must hazard all for the propa- 
gation of truth and righteousness in the world. 

The lives of christians have, in numberless in- 
stances, displayed the efficacy of these divine 
principles. Can such instances of active exer- 
tion, of persevering labour, of patient suffering, 
be adduced, as those which have been displayed 
by the true disciples of Jesus Christ? That 
they make not the noise of those who sack 
cities, and desolate countries, and spread far 
and wide the work of destruction, is certainly 
not to their dispraise. Their method of re- 
forming the world and meliorating the condi- 
tion of man is not by brute force, but by im- 
planting in the heart the sentiments of know- 



217 

ledge and of .goodness • the fruit will be cer- 
tain felicity, Christianity does all her work, 
and effects all her purposes, by means of prin- 
ciples : she employs, and she permits no other 
way beside. - 

Candid objector, do you not retract your ac- 
cusation: and say, " I was. mistaken ?" 



SECTION III. 



Ob j. Christianity is the Friend of Despotism, and the 
Enemy of Liberty. 

The grand design of the New Testament is to 
teach religion. What relates to civil institu- 
tions it notices only so far as moral obligation 
is concerned. Forms of government it leaves 
to the wisdom of men to regulate, and to na- 
tions to frame. But what the spirit of govern- 
ments should be, it plainly dictates: and it 
authoritatively lays down the principles by 
which both governors and governed should re- 
gulate their conduct *. 

* There are two questions respecting civil government, 
which though perfectly distinct, are frequently con- 
founded. The one is, <c What does the New Testament 
say, should be the character and conduct of rulers and 
subjects ?" or in other words, " What duties do rulers owe 

L 



218 

The foundation of civil government, the reli- 
gion of Jesus, lays in justice. It represents 
the human race as one great family, and all 
men as brethren. Suppose ten millions of these 
men, members of one community, and subjects 
of one government : they have all and each an 
equal right to justice ; and this right cannot be 
taken away, so long as God their common 
Father reigns in heaven, and so long as all men 
are brethren. The New Testament gives all a 
right, that the institutions of society should be 
equitable ; and that no one should suffer a grain 
of oppression, in order to confer advantages on 
another beyond his due. Should maxims of 
injustice have been acted on for a thousand 
years, Christianity commands the government 
to abandon them, and justice to resume her 

to subjects, and subjects to rulers ?" The other question is, 
" Mow far, according to the New Testament, and how 
long, subjects arc bound to obedience, supposing the rulers 
do not perform their duty, but act in direct opposition to 
it ?" — The first question only is here considered, and is all 
that was necessary to remove the objection. The second 
lies entirely without the range of this essay, and it never en- 
tered the author's thoughts to discuss it. It involves a 
piece of casuistry of difficult discussion, according to the 
common sentiments of men, but not on the system of the 
author, who thinks that Christ taught his disciples not to 
reform their country by violence and force, not to break the 
peace of society, and to make use of no other weapons 
than truth and love. 



219 

seat, and to execute righteous judgment with- 
out delay. 

But let us hear the New Testament speak for 
itself; and it speaks with plainness and fidelity, 
and yet with a delicacy suited to the age in 
which it was written, and to the jealousy of the 
governments which then existed. See Romans 
xiii. 1. Civil government, it says, is an or- 
dinance of divine institution : this means, it is 
the will of God that men should not live as the 
beasts of the field without controul ; but that 
they should be formed into societies regulated 
by laws ; and that these laws should be exe- 
cuted by magistrates appointed for the purpose* 
What kind of government, and what kind of 
rules are designed, the writer particularly 
specifies; " They are not a terror to good 
works but to evil. Do that which is good, and 
thou shalt have praise of the same : for he is 
the minister of God to thee for good. But if 
thou do that which is evil, be afraid ; for he 
beareth not the sword in vain : for he is the 
minister of God, an avenger to execute wrath 
upon him that doeth evil." — " They are God's 
ministers attending continually to this very 
thing ;*' i. e. their talents and their time are 
all employed in this great and good work. 
These are the principles of government which 
the New Testament lays down, and these the 
duties which it prescribes to the rulers of the 
nations. 



220 

"But Christianity does not confine its injunc- 
tions to one part of the community, and leave 
the rest to act as they please. By no means. 
It addresses itself likewise with equal energy to 
the people, and it binds on their consciences 
the obligations of subjection and obedience. 
And is not this too highly reasonable, and ex- 
actly corresponding with the nature and state 
of things? If the members of a community re- 
fuse to honour and obey the divine ordinance, 
and to be subject to government, and to give 
high respect to rulers, and to pay them tribute ; 
and all this not from fear of punishment, but 
for conscience sake ; it will be allowed by every 
rational man, that they resist an ordinance of 
God, an ordinance which is both reasonable 
and beneficial, and deservedly receive to 
themselves condemnation. Read likewise 
1 Peter ii. 

Such is the doctrine of the New Testament 
respecting civil government ; such are its grand 
moral principles, and such its specific declara- 
tions on the subject. In every domestic rela- 
tion, it lays down fairly and equitably the duties 
on both sides ; namely of husbands and wives, 
of parents and children, of masters and servants ; 
and presses on all their obligations with equal 
force. Did it tell one party, " You may neglect 
your duty to the other, but claim what is due 
from them to you j" objectors would have had 



too much reason to say, M This book cannot" 
come from God." But it leaves no room for 
such a charge; for both on superiors and in- 
feriors it enforces without partiality, the mutual 
obligations of duty. The same method is ob- 
served here. Religion walks without fear into 
the palace of the king ; she approaches him 
with dignity as he sits upon his throne ; and she 
proclaims with the tone of authority, " He that 
ruleth over man must be just, ruling in the fear 
of God!" 2 Sam. xxiii. 3. She goes from 
thence into the hall of Judgment, and with the 
mien of a superior, addresses herself to the 
judges as they sit on the tribunal: " Ye shall 
not respect persons in judgment." Deut. i. 1 7. 
M Defend the poor and fatherless: do justice to 
the afflicted and needy: deliver the poor and 
needy : rid them out of the hand of the wicked." 
Psalm lxxxii. 3, 4. From the courts of justice 
she goes out to the multitude of the people, and 
she proclaims through the streets of the city : 
< c Let every soul be subject to the higher powers." 
Rom. xiii. I. " Submit yourselves to every 
ordinance of man for the Lord's sake : w r hether 
it be to the king as supreme, or unto governors, 
as unto them that are sent by him for the 
punishment of evil doers, and the praise of them 
that do well. For so is the will of God, that 
with well-doing you may put to silence the 
ignorance of foolish men." 1 Pet- ii. 13, 14, 15. 



222 

When you have accompanied her in her pro- 
gress, and heard her address to every class 
of men ; instead of finding a just cause of ob- 
jection, is there not rather reason from the 
impartiality and rectitude of the principles dis- 
played, to conclude that here is an additional 
argument to prove the christian religion to be 
from God. 



SECTION IV. 



Obj. Christianity establishes a System of Priestcraft, 
and exalts the Clergy to exorbitant Wealth, and a 
spiritual Despotism over the Consciences of Men. 

The mass of mankind is busily engaged in 
worldly pursuits, and has but little leisure for 
mental improvement. That there should be 
teachers of religion to instruct them in its 
principles, to inforce its numerous precepts, 
and to administer its consolations, has nothing 
in it contrary to fitness and the public good. 
If the knowledge of arts and sciences be bene- 
ficial to a country, and the teachers of them be 
regarded as in the number of the most useful 
members of the community, those whose office 
and employment it is, to instil into the minds of 
the people the principles of pure religion and 
morality, (principles which are the best cement 



223 

of civil society,) certainly stand on equal or 
superior ground in respect to general utility. 
When it is further considered , what are the qua- 
lifications which the New Testament requires* 
its teachers to possess, the argument will ac- 
quire additional weight. " A bishop, i. e. the 
teacher of religion in a society of christians, 
must be blameless, sober, of good behaviour, 
not self-willed, not soon angry, not given to 
wine, not given to filthy lucre; but a lover of 
hospitality, a lover of good men, just, holy, 
temperate ; he must not strive l>ut be gentle 
unto all men ; apt to teach, patient in meek- 
ness, instructing those that oppose themselves.' 7 
1 Tim. iii. Tit. i. 2 Tim. ii. Against this office 
what can be said with reason ? 

" But have not the most extravagant claims 
both to wealth and power been set up by men 
calling themselves ministers of the gospel of 
Christ r" I do not deny the fact : but I say, let 
not Christianity bear the blame, because none is 
due. The question is, on what footing does 
the New Testament establish the support of the 
ministers of religion ? and it will be found that 
it establishes it in such a way,, as everj r rea- 
sonable man must approve. It is thought 
• equitable that men who apply their younger 
years to the acquisition of languages and of phi- 
losophy, and who spend their days and strength 
in teaching them to others, should receive from 
those whom they teach, such a recompense for 



224 

their labour as to enable them to support 
themselves and their families, in a decent and 
respectable manner. Who will complain of 
this as improper and unjust? — The gospel 
sets the maintenance of its ministers on the 
same footing. " The workman is worthy of 
his hire. They that serve at the altar should 
live by the altar. When they dispense to 
others of their spiritual things, they should in 
return receive of their worldly things. " This 
is all that Christianity demands ; and she is 
answerable for no other claim. Is it not reason- 
able that men of talents, education, and bene- 
volence, who devote their lives to the spiritual 
instruction of their fellow creatures, with a view 
to make them good and happy both in this life 
and that which is to come, should receive such 
a remuneration as to enable them to live, not 
in affluence and splendour, far less in luxury 
and extravagance, but in the respectability of 
a decent competence. The application of the 
same education and abilities to another employ- 
ment would have secured wealth. Do they 
make exorbitant claims, when they ask from 
those whom they are labouring to instruct, a 
decent support ? 

Nor does the New Testament countenance in 
the ministers of religion a claim of power, more 
than of wealth. Humility is pointed out by 
Jesus as the road to exaltation : and the way 
to be the greatest of all, is to be the servant of 



225 

all. Arguments, entreaties, prayers, all de- 
rived from the scriptures, are the only arms 
which the New Testament warrants them to 
use. If the wicked will not turn from the evil 
of their ways, there remains nothing but to 
leave them to the judgment of a righteous 
God. With respect to such as have joined the 
society of believers, and afterwards conduct 
themselves amiss, Christ himself prescribes the 
following mode of proceeding: " If thy brother 
shall trespass against thee, go and tell him his 
fault between thee and him alone. If he shall 
hear thee, thou hast gained thy brother : but 
if he will not hear thee, then take with thee one 
or two more, that in the mouth, of two or three 
witnesses every word may be established. And 
if he shall neglect to hear them, tell it unto the 
church : but if he neglect to hear the church, 
let him be unto thee as an heathen man and a 
publican." Matt, xviii. 15, 16, 17. No civil 
privilege is taken away, no injury sustained as 
to worldly affairs: all that Christ enjoins is a 
separation from the communion of his disciples. 
In a society of artists or philosophers, if a per- 
son will not conform to their rules, they exclude 
him: and where is the hardship or injustice? 
for these rules are the bonds of the society. 
This is all that Christianity does : and who will 
say that it is wrong for a society of pious and 
moral men, who are united by the principles of 

piety and morality, to exclude such as are im- 
L2 



226 

pious and immoral ? The wisdom as well as 
the equity of the gospel in this respect must 
be justified, not only by its children, but by 
strangers. 

The extravagant claims of some to the power 
or forgiving sins, and opening to men the gates 
of heaven, have laid a foundation for the 
establishment of the worst, because a spiritual,, 
despotism. But Christianity is entirely free from 
the charge. The sacred scripture contains the 
whole of the christian religion: that, and that 
alone y the ministers of the gospel are to teach : 
and that, and that alone, the people are to re- 
ceive. The book is to be in the hands of all,, 
that all may understand it and be wise. What- 
ever a minister asserts to be achristian doctrine,, 
he is to prove from the New Testament: and 
his assertion that it is contained there, is not to 
be received by the people as proof; but they 
are to examine carefully the writings of the 
evangelists and apostles for themselves. If it 
be found in the New Testament they are to re- 
ceive it,, not on the word of the minister, but 
on the authority of the apostles of Christ: if it 
be not the doctrine of scripture, they are com- 
manded not to receive it,, whoever may enjoin 
the contrary.. The dispensation of the two 
simple ordinances of Baptism and the Lord's 
supper has no mystery attached to it. No 
virtue is derived from the power of the minister : 
all the benefit arises from, the blessing of Christy 



227 
which is not at the disposal of any of his ser- 
vants. — Where, my friend, is the priestcraft of 
which you complain? Point it out in any one 
instance. But you cannot. Let the objection 
then be erased from your mind, and acknow- 
ledge that in this respect the gospel is perfectly 
reasonable, and infinitely distant from priestly 
domination and influence. 



SECTION V. 



<Dbj. The Blood which Christianity Has shed', the 
Massacres which it has planned and executed, and 
the Miseries which it has brought upon the Earthy 
must seal its Condemnation. 

That men calling themselves christians, have 
persecuted others with unrelenting cruelty, 
and have shed rivers of innocent blood, is but 
too true. Did Christianity countenance this 
conduct, it would merit unqualified reproba- 
tion. But far from such a disposition, it for- 
bids all violence and injury to be employed in 
its defence. Christianity never shed a drop of 
its enemies' blood, since the day that Christ 
died on the cross ; but it has been lavish of its 
own. It never forged a chain to bind a heretic 
or an adversary ; nor erected a prison to im- 
mure him. Christianity never dipped her pen 



228 

in tears or bloody to write a penal law denounc- 
ing vengeance on infidels. She never made 
her bitterest foe heave a groan, from any bodily- 
suffering inflicted by her hands. Her only 
weapons of offence and defence are truth and 
prayer. She returns good for evil, and blessing 
for cursing. 

If men wearing the garb of the disciples of 
Jesus, instigated by pride and the lust of do- 
minion, and a desire to gratify the worst pas- 
sions of the human heart, injure any of the 
human race under a pretence of zeal for re- 
ligion, they act in direct opposition to the 
gospel; and you cannot condemn them with 
too much severity. But surely Christianity 
should not be condemned for what it forbids 
men to perpetrate, under pain of the divine 
displeasure. Or if such as were truly chris- 
tians, ever sought to put a. stop to infidelitj' or 
error, and to propagate the gospel in the world 
by force, (and it is to be deplored with tears of 
blood, that such there have unhappily been,) 
they will receive no more thanks from Christ, 
than the three disciples when they wished him 
to bring down fire from heaven to destroy the 
Samaritans: " Ye know not what manner of 
spirit ye are of: The Son of Man came not 
to destroy men's lives, but to save them." Nor 
would he account the words, which he directed 
to Peter on a different occasion, too severe to 
be used to them here : *f Get thee behind me. 



229 

Satan : thou art an offence unto me ; for thou 
savourest not the things which be of God, but 
the things which be of man." Both the prin- 
ciples and precepts of the gospel, and the con- 
duct of Christ and his apostles, are as remote 
from persecution, as the east is from the west. 



SECTION VI. 



Obj. Christ's Appearance on Earth was distinguished 
by a Meanness which seems beneath the Dignity of 
the Son of God. 

T. his objection arises from a worldly spirit, and 
from an ignorance of real greatness. Had 
Christ appeared with the design for which the 
Jews expected him, and which Mahomet pro- 
fessed to have, the power, dignity, and splendour 
of an earthly monarch would have been highly 
suitable: but his intention was of a different 
kind; and his kingdom was not of this world. 
He came to bear witness to the truth, to ex- 
hibit a pattern of every virtue, and to expiate 
the sins of men by his own blood : and his ex- 
ternal humiliation was well adapted to answer 
, all these purposes. When a teacher addresses 
us, it is desirable that the hearers be not over- 
awed by external majesty ; but that the mind 
be calm, in order that it may deliberately exa- 
mine his pretensions, and his doctrine. When 



230 

a person is designed for a pattern to mankind, 
is it not fit that he should appear in a situation, 
which foils to the lot of the great mass of the 
children of men? The manner of Christ's ap- 
pearance accorded also with the nature of his 
religion. He came to call men away from the 
love of the world, from ambition, avarice, and 
sensual pleasure ; and to teach them that true 
greatness consists in goodness, apart from any 
external grandeur. He came to exhibit, by way 
of example, the virtues suitable to a present state, 
especially the most difficult ones, meekness,, 
patience under sufferings, bearing and forgive- 
ness of injuries, and love in return for hatred.. 
He came to testify his father's displeasure a- 
gainst the sins of men, and. to suffer for them, 
" the just for the unjust, that he might bring 
us to God." What station in life, what kind of 
appearance on earth was most fit for, nay would 
at all suit these purposes, but a state of external 
humiliation ; or that which the proud world,, 
borrowing its language from its vicious disposi- 
tions, calls meanness? 

Some may say, " I would have him some- 
times displaying his dignity and glory." But 
did not Christ feed many thousands of hungry 
persons with the small provisions made for his 
own family? Did he not heal the sick, and 
give sight to the blind ? Did he not raise the 
dead to life? Was not this glory infinitely 
superior to what earthly monarchs could ex- 



231 

hibit, and of a kind which peculiarly suited the 
nature, and promoted the purposes of his bene- 
volent mission to the children of men? 



SECTION VII. 



Ob j. Christianity is known only to a small Portion 
of Mankind : if it iv ere from God, vjould it not be 
universal i?i its Extent ?. 

Do you believe any one religion to be divine? 
If you do-, the objection is answered. The deist 
cannot urge it with any propriety; for his reli- 
gion is very far from being universal : we shall, 
find in the world fifty persons professing Christi- 
anity for one who professes deism. Besides, we- 
clearly see that many benefits which God has 
bestowed on men, are partial, as to the enjoy- 
ment. Some are given to particular nations,, 
but denied to the rest of the world : others are 
possessed by some individuals only, of a fa- 
voured nation. A moderate knowledge of 
history w T ill be sufficient to convince us, that in 
the moral government of the world, the bounties 
,of providence, as well as mental endowments, 
and the means of improvement, are distributed 
%vith what appears to us an- unequal hand. 
When the objections to this inequality of dis- 
tribution are considered and refuted, the cb^ 



232 

jection arising from the partial knowledge of 
Christianity is answered at the same time. 

The subject may be viewed in another light. 
Some blessings flow immediately from God to 
every person who enjoys them : others are con- 
veyed by the instrumentality of man; and de- 
pend on the philanthropy of man, for their con- 
tinuance and extension. The last is the case 
as to the knowledge of Christianity. When it 
was first revealed, it was committed into the 
hands of the disciples of Jesus ; and its propa- 
gation in the world ever since has depended on 
their exertions in publishing it among the na- 
tions. That a melancholy negligence has been 
too often betrayed, must be acknowledged and 
deplored. But at the same time it will be 
found, that in numberless instances the most 
violent opposition has been made to the zealous 
endeavours of christians ; and that it is owing to 
the sanguinary persecutions of the rulers of the 
world, that the gospel does not now enlighten 
the whole habitable globe. If a conqueror, 
followed by his powerful army, desolate a 
country, and burn the cities and villages, and 
destroy the cattle and the fields of corn, and the 
people perish for cold and hunger, is their 
misery to be ascribed to a lack of goodness in 
God, or to the superabounding wickedness of 
man? The answer will equally apply to the 
subject before us. 

The objection will appear still less cogent, if 



233 

it be considered that Christianity is not the re- 
ligion of a day; nor of an age ; but a scheme of 
mercy extending itself through thousands of 
years, which gradually attains its triumphs, and 
which, overcoming* all opposition, will at last 
be diffused over the face of the whole earth. 
The tendency to this must be obvious to every 
friend of the gospel, who is an attentive observer 
of the moral state of mankind. When the gospel 
has produced its full effect, the objection will 
entirely cease ; for according to the language 
of prophecy, " Men shall be blessed in Jesus; 
and all nations shall call him blessed." Ps.lxxii. 



SECTION VIII. 



Ob j. Hie Effects produced in the World by the Christian 
Religion have beenfeiv and small, and of little Be- 
nefit to the Human Race, 

Although this be often urged with confi- 
dence, it is without due consideration ; for the 
effects of the gospel have been numerous, im- 
portant, and highly beneficial. The grand in- 
fluence of the gospel is in the hearts of indivi- 
duals. It formed them anew ; it teaches them 
to serve God and love one another, and it trains 
them up for a state of eternal felicity. The 
disposition and character thus changed display 



234 

their energy in the bosom of domestic life. 
The duties of husbands and wives, of parents 
and children, of masters and servants, are per- 
formed in a new manner; and a measure of 
comfort enjoyed, that was before unknown. 
Every relative obligation is felt, and suitable 
returns made. Millions have openly professed 
this religion at the hazard of their lives. How 
many more may we suppose there are, who 
from timidity, the interference of friends, and 
considerations of* a worldly nature, have been 
afraid to avow their conviction, which how- 
ever has bad a considerable influence on their 
conduct. These everij-day effects of the gospel 
on multitudes among the mass of mankind have 
been over-looked by the great ones of the earth, 
and considered as nothing. This is still the 
case, and many intelligent persons do not re* 
fleet that what takes place in families, consti- 
tutes by far the largest portion of virtue or vice, 
of happiness or misery, which a nation, or 
which the world, feels. 

But there are effects of a more conspicuous 
kind, which must be acknowledged by all. At 
the coming of Christ, the world was filled with 
idols. So fondly were men attached to them,, 
that all the philosophers with all their efforts 
could not banish them from a single village 
The Jews succeeded with many individuals 
among the heathen, but with not one commu- 
$Mtj\ The gospel has banished idolatry from 



235 

Europe*, and from a considerable part of 
Africa, and Asia, and America. This has 
been accomplished by the propagation of its 
principles; and it has had an extensive addi- 
! tional effect mediately by the conquest of the 
I Koran, which derived from the scriptures the 
i doctrine of one true God. How many coun- 
tries are there in different quarters of the globe, 
whence heathen idolatry is banished, and God 
the Creator worshipped ! The effect is to be 
traced to the gospel of Jesus as its cause : that 
alone has produced the wonderful revolution. 

There are other effects of a very important 
nature introduced by Christianity, which are 
not considered by its opposers, nor traced to 
their real source. The gospel has made an 
astonishing change in the state of society ; and 
has introduced a greater measure of goodness 
and , happiness than was ever known before. 
Many virtues which were formerly considered 
as heroic, are become common. It has insi- 
nuated a considerable portion of its general 
principles into the laws of nations, and rendered 
them more equitable : and it has had an astonish- 
ing influence on public opinion, and manners. 

* Some persons in France, amidst other fooleries, when 
they set up a damsel as an emblem of the goddess of 
reason, had not the face to make a statue to Jupiter or 
Juno. The light of Christianity, which they despised, shone 
so bright by its general principles on their minds, that 
however much they might wish it, they durst not erect aa 
altar to a heathen deity. 



236 

It has softened the horrors of war ; and render* 
ed the treatment of prisoners more humane. It 
has pleaded the cause of the indigent, the 
widow, and the aged; and it has alleviated the 
miseries of their lot. Let a comparison be 
made between the nations of Christendom, and 
the heathen countries both in ancient and 
modern times, in all these respects ; and the 
excellency of the gospel will be seen in its im- 
portant and beneficial effects. 

If these things be duly considered, it may be 
asserted without fear of contradiction, that 
Christianity produced the greatest revolution 
which the world ever saw, or has yet seen ; a 
revolution of soul. It is a revolution in senti- 
ments, in disposition, in conduct; and effected 
by principles pure, powerful, extensive, conti- 
nuing to this day, and still exerting their in- 
fluence with unabated energy. And to whom 
are we indebted for this revolution? A poor 
man in Judea, without a penny in his purse, 
without arms, without the concurrence of the 
learned or the great, and in opposition to 
power, to wealth, to influence, to force, over- 
threw the ancient religions, and changed the 
face of the world ! 



237 
SECTION IX. 

Ohj. TJie Attachment of Multitudes to Christianity 
arises merely from the Prejudices of Education, 

Prejudices of every kind are bad; and the 
gospel forbids them all. Fond propensities with- 
out reason, for a thing, and violent antipathies 
..against it., are equally condemned by its impar- 
tial voice. If a person have no other cause for 
being a Christian but the prejudices of educa- 
tion, that is his own fault, not the gospel's. 
At the same time, it should be considered that 
there are prejudices against what is learnt in 
early life, as well as in favour of it. Good 
principles may be taught us then, as well as 
bad ones: and good principles received in edu- 
kation may be rejected without examination; 
las well as bad ones received in education, may 
Iwithout examination be retained. There may 
ibe prejudices without enquiry or reason against 
^Christianity, as well as for it : and persons who 
lhave had an infidel education, may be pre- 
judiced in favour of infidelity, just as naturally 
land as readily as those who have had a Chris- 
itiari education, may be in favour of Christia- 
nity. 

After considering what has been adduced by 
way of evidence for the truth of the gospel, 
;this objection will have but little weight: and 




238 

that little will be taken away when we reflect, 
that though now the prejudices of education are 
in favour of Christianity, at first it had the 
prejudices of education, fashion, influence, 
public opinion, and every thing to contend 
against: and it was only by overcoming them 
that the gospel prevailed in the world. 



SECTION X. 



Obj. Very few of the Great and the Learned embraced 
th€ Christian Religion. 

How hardly shall they that are rich enter 
into the kingdom of heaven," was a declaration 
of the founder of Christianity : and history and 
observation confirm its truth* It is asserted by 
some of the first names in literature, that at the 
time of the planting of the gospel in the world, 
the superior class in society despised the na- 
tional religion, and considered it merely as a 
convenient tool of the state. How unlikely is 
it, that such persons should pay the smallest at- 
tention to what was considered as a foreign 
superstition, introduced by men of inferior sta- 
tions. Though a few of the great were num- 
bered among the disciples of Christ, can we 
wonder if nearly the whole of them rejected 
him, and stedfastly adhered to the old religion 
as the guardian of their ancient and peculiar 
privileges? 



239 

It has likewise been confidently asserted, that 
u Had Christianity been true, the philosophers 
and learned men would have embraced it with 
avidity." Some did embrace the gospel, and 
wrote treatises in its defence : but the gene- 
rality of them were among its foes. We shall 
not wonder at this, when we consider that they 
were placed in a situation not very dissimilar 
to the former class, and nourished dispositions 
equally unfavourable to the gospel. Tacitus 
and Suetonius briefly mention Christ and his 
religion. Some of the most eminent literary 
men of the succeeding a^e do the same : and 
Lucian endeavours to hold the Christians up to 
ridicule. But one thing is evident in all : none 
of them understood the nature of Christianity : 
they speak of it like babes. We shall not be 
surprised at this, when we find a similar ig- 
norance in a more enlightened age. Voltaire in 
his strictures on Calvinism, in his Steele de Louis 
xiv. was evidently ignorant of the doctrines 
and spirit of the sect, which he describes with 
so much bitterness and contempt. There is an 
event of the same kind, and still more remark- 
able, in England. Methodism has subsisted 
there for upwards of half a century. The sect 
consists of some hundred thousand persons ; and 
they have given the world a full account of 
their principles. Notice has been taken of them, 
by some of the first literary characters, in their 
publications: but we see that they were unac- 



240 

quainted with their system, and have grossly 
misrepresented it. Whether a single exception 
can be found, may be a doubt: and the ignor- 
ance still remains. In all these instances it 
proceeds from the same cause : they feel a con- 
tempt for the new sect as scarcely able to name 
a man of fashion among its votaries : or if they 
pay any attention to its tenets, it is with a dis- 
position of mind which regards the system as 
infinitely contemptible. In such a case they 
cannot understand it, nor perceive its evidence : 
the whole is conducted under the influence of 
prejudice. This will easily and naturally ac- 
count for the unbelief, both of the great, and of 
the philosophers and men of letters. 



SECTION XI. 



Obj. There are many Divisions, and great Dissensions 
among Christians, 

Ihe truth of the objection is readily admitted, 
but its force is denied. Consider Christianity as 
coming from God, — it is pure and unspeakably 
good: view it as received by men, it will be, as 
schoolmen say, secundum modum recipientis. If 
the difference of capacity, and the prejudices 
and passions of mankind be duly weighed, we 
shall hot account it strange, if they do not think 
alike, nor receive the truth in all its purity. 



£41 

But this is not peculiar to the Christian religion. 
There are divisions and dissensions as to reli- 
gious sentiments among pagan idolaters, a- 
rnong mahometans, and among deists. You 
cannot deny it. But the deist does not consider 
this as a reason for rejecting deism. If so, 
neither is it a reason for rejecting Christianity. 

More particularly, some men are destitute of 
every noble principle : they are full of deceit, 
avarice, pride, and sensuality. We see them 
abuse the gifts of nature and of providence : is 
it wonderful then, if they pervert Christianity 
too, and entertain different ideas of many of its 
doctrines from men of goodness and humility ? 
It is no more an objection against Christianity 
being from God, because such persons err from 
its parity, than that the gifts of nature and of 
providenc. came not from God, because they 
use them in a different manner from wise and 
holy men. Weakness of intellect will produce 
peculiarities of sentiment on every subject, and 
consequently on religion. The prejudices of 
education and early habits will generate attach- 
ments to certain opinions and rites : hence also 
differences in religion will arise ; but the fault 
is not in Christianity, it is in man. From simi- 
lar causes, we see a diversity of judgment among 
the learned respecting sciences of great utility, 
namely medicine, law, politics, philosophy : 
but notwithstanding this, all allow them to be 
highly beneficial to mankind : none deny their 

M 



242 

usefulness, although people differ about some 
particular points. To reject the gospel be- 
cause bad men pervert it, and weak men deform 
it, and angry men quarrel about it, and bi- 
gotted itfen look sour on others and curse them 
because they do not agree in every tittle with 
themselves, displays the same folly as if a per- 
son should cut down a tree bearing abundance 
of delicious fruit, and furnishing a refresh- 
ing shade, because caterpillars disfigured the 
leaves, and spiders made their webs among the 
branches. 



SECTION XII. 



Ob j. There is much Obscurity in the New Testament, 
and there are many things mysterious. 

Before complaints of this kind can furnish a 
solid objection, it is necessary to know what 
was the design of the writers of the volume. If 
it was their declared intention to make every 
thing so clear j that there should be no obscu- 
rity, and every thing level to our capacity, so 
that there should be nothing mysterious, then 
obscurity and mysteries may be urged as a just 
ground of complaint* But no such promise is 
given ; and it appears evidently to be the in*. 
tention of the author, that the book should con- 
tain things obscure and mysterious, as well as 
things plain and clear : yet no just objection 



m 

arises hence. The sun is the light, and a 
sufficient light to the world ; but there are dif- 
ferent decrees of clearness : distant bodies are 
not so distinctly perceived as those which are 
near : objects do not appear so clear by twilight, 
as at noon-day ; nor at noon in the shady 
grove, as in the open field: but still the sun 
answers all the purposes which God intended. 
It is so with the New Testament. But to take 
a more particular view of the subject. 

The New Testament is charged with obscu- 
rity. Many things, it will be allowed by all, 
are exceedingly plain ; the^e are the most ne- 
cessary truths. Some parts are obscure. The 
obscurity arises from different causes. It is an 
old book written in thp oriental manner : the 
language, the figures, and the mode of compo- 
sition, all so different from ours, sometimes 
create a difficulty. There are references to 
events and circumstances, with which we are 
imperfectly, or not at all acquainted. The 
nature of the subject may be sometimes assign- 
ed as a cause : and sometimes the intention of 
the writer, who did not mean to give us a full 
view, but a rapid glance. The comprehensive 
design will account for a part of the obscurity : 
Some truths were put into the New Testament 
for the particular benefit of those who were to 
live at the distance of one or two thousand 
years ; and in earlier ages were hard to be un- 
derstood* But of the parts which wear the 

M 2 



244- 

veil of obscurity, how many become plain from 
study and vigorous application of mind. If 
God give men an understanding, certainly its 
energies should be employed here : and there is 
nothing unsuitable to the divine nature, that a 
revelation should be given, some parts of which 
require the utmost exertion of intellect in or- 
der to perceive the truth. If after all, certain 
passages remain obscure, the reason has been 
already assigned ; or they may be classed under 
the following part of the objection. 

" Some things in the New Testament are 
mysterious" What right has man to require 
that all should be light, and all level to his com- 
prehension ? Are there not mysteries in the 
works of creation, concerning which the wisest 
philosopher must confess his ignorance ? Is not 
this the case in natural religion ? Who can 
comprehend God's necessary existence, a 
Being without a cause producing it? Why 
then should it be considered as an objection 
against the New Testament, that there are 
some things in it which we cannot fully com- 
prehend? If after we have seen on numberless 
occasions faith uniting with reason, the writers 
should on some instances soar above reason, btit 
never stand in opposition to its dictates, what 
just cause has man to complain ? 

It merits peculiar notice, and is of great 
weight on this subject, that God in his moral 
government has not, in any one instance, acted 






245 

as man would have done: so different is his 
reason from man's, and his judgment, as to what 
is wisest and best. When a person surveys the 
annals of the nations, what disorder, what 
wickedness, what confusion, what misery! But 
let him consider this is the history of what 
takes place under the moral government of 
God, whose plans are infinitely wise and righ- 
teous and good ; and who, while he consults his 
own honour, is promoting the happiness of 
those who love him, and in the highest degree. 
How mysterious does every thing appear ! He 
who believes the perfections ancl providence of 
God, must acknowledge the fact ; but he is 
utterly at a loss to explain how it can possibly 
be. The thing itself is certain, but the manner 
is a perfect mystery: the machinery is in- 
finitely too complicated for man to survey and 
comprehend. 

Some Greenland boys, when the missionaries 
were attempting to teach them the alphabet, 
disgusted with the task, exclaimed, u Is it not 
far better to be in a kajak catching seals, as our 
fathers do, than to be crying A, B, C ; or like 
you, scrawling all day long with a feather?'* 
The good to be derived from education was a 
mystery. Some of the parts of divine instruc- 
tion and their connection with the end they are 
designed to produce, are equally mysterious to 
us. When we were children, there were things 
in the conduct of our parents, the reason of 



246 

which we could not comprehend. And shall 
the little child man imagine that he can under- 
stand ever}? dispensation of the great father of 
all ? We have since seen the wisdom of our 
parents in that which we condemned ; and 
should not man form the same judgment in 
respect to the government of God ? 

If the subject be duly considered, so far from 
its appearing suspicious that there should be 
mysteries in the christian religion, it will rather 
be regarded as a proof of its divine origin. If 
nothing more was contained in the New Testa- 
ment, than we knew before; or nothing more 
than we could easily comprehend, we might 
justly doubt if it came from God, and whether it 
was not rather a work of man's device. Were 
there mysteries in the duties of Christianity, an 
objection might justly be ■ raised ; but not so 
with respect to the doctrines. That there will 
be some things respecting the nature and go- 
vernment of God which are not fully revealed ; 
some things which are merely hinted at on ac- 
count of their connexion with other parts of 
divine truth ; and some things which are just 
mentioned but not explained, because they 
exceed the grasp of the human understanding, 
it is natural for us to expect : and what just 
ground is there of complaint ? In a word, if in 
the phenomena of nature, and in the moral 
government of the Deity there are many things 
confessedly mysterious j is it not more than pro- 



247 

bable that this will be the case in a revelation 
of his will, where the subject is equally vast, 
and in some respects far more comprehensive ? 
Without mysteries the gospel would not be like 
the works of God. 



SECTION XIII. 



Osj. When we survey the Form and Mode of Com*, 
position of the Books of the New Testament , we cannot 
conceive that they were written by divine Inspiration. 

The New Testament is undoubtedly a very 
remarkable book. Men who never studied 
language or composition, wrote it in a foreign 
tongue. Illiterate Jews drew it up in Greek, 
which was the most common medium of inter- 
course in the civilized world at that time : the 
idiom of consequence is oriental, the words are 
from Greece : it may be said that they thought 
in Hebrew, and wrote in Greek. Its contents 
have been already considered ; and the w r orld 
is challenged to produce a book on subjects 
equally important, and at the same time so in- 
structive and satisfactory. The method is more 
loose than suits a modern taste ; but it is just 
what we should look for from such men, and in 
such an age. As to the style ; it is what it might 
be expected, that men in their circumstances 



248 

and with their views, would employ. Except- 
ing part of the Old Testament, it is the simplest 
book that ever was written. — None make so 
ridiculous a figure as illiterate men, when they 
wish to write fine language. The evangelists 
and apostles make no such attempt : the\ 7 are 
above it : they are never at pains to stop for a 
word, but take just such as occur : every one 
must see that they are minding things and not 
words. According to the taste of their nation 
and age, there is a great deal of figurative 
language, and much allegory, and frequent 
allusions to the sacred books of the Jews. 
But notwithstanding these peculiarities, their 
manner of representation is so luminous, as to 
be altogether unequalled. In proof of this it is 
absolutely certain, that a person unaccustomed 
to mental exertions, whether from his youth, or 
want of practice, or weakness of capacity, will 
understand more of the history of the New 
Testament than of any other book ; and have 
clearer ideas of the facts which are narrated : 
he will likewise have more distinct conceptions 
both of its religious principles and moral pre- 
cepts, than he could derive from the writings 
of the most celebrated philosophers, were even 
the same truths contained in them. 

It is not difficult to raise objections against 
the form of the New Testament ; and they may 
at first sight appear plausible : but the more 
they are considered, the less weight they will 



249 

be found to have. There is a great diversity 
of taste with respect to the composition of a 
book, between people in the eastern and the 
western parts of the world: besides this, almost 
everv nation has its distinguishing taste. When 
God grants a written revelation of his will, it 
cannot suit even so much as the national taste 
of all the human race. Is it not natural to 
suppose, that he will leave the men whom he is 
pleased to employ, to follow the method which 
was familiar to the age and nation in which 
they lived ? As he selected Jews for this pur- 
pose, we may expect to find the oriental man- 
ner of writing, distinguished by the peculiar 
taste of the Jewish people. And where is the 
injustice and unreasonableness of God's requir- 
ing men to receive the knowledge of his will in 
the dress of the land of Canaan r If an eastern 
prince grant to any European nation, a letter 
of privileges conveying singular advantages in 
commerce, who refuses it, and objects that the 
letter is drawn up in the outlandish phraseology 
of oriental composition ?■ Display the same 
candour here; and the objection will no more 
be heard. Is it wise to say, " I cannot think 
this book, though full of blessings, is from 
God ; and I will not receive it, because the 
men who wrote it had long beards, and wore 
loose garments, and did not appear in a French 
dress P' As to what respects style, it is beneath 
the author to be solicitous about ornaments : 
M 3 



250 



God will not address us, as a rhetorician would. 
The speech of a king is not, or should not be 
gaudy and laboured : and the laws of nations 
are not promulgated in flowery language. 



SECTION XIV. 



Ob j. How can we be certain that the Books of the New 
. Testament were written by the Apostles of Christ: 
and if they were, that they have not been interpolated 
and corrupted since ? 

You are satisfied that the Iliad was written by 
Homer, the Eneid by Virgil, the works of 
Horace by that poet, and the orations of Cicero 
by the famous Roman orator of that name. 
If I ask, why do you believe this? The testi- 
mony of all antiquity, you say, confirms it. The 
books of the New Testament have the same 
authority in their favour. This additional 
evidence they have, that as their contents are 
more important, and they professed and were 
thought by multitudes to contain doctrines 
essentially necessary to salvation, people were 
far more interested in knowing that they were 
written by the apostles of Christ, as they de- 
rived all their value thence. What is there in 
the works of Homer or Virgil which could 
provoke so strict a scrutiny ? Let it be seriously 



c 25 1 

considered then, that whatever overthrows the 
New Testament, overthrows all other ancient 
books, and along with them all the evidence 
of testimony. Those men of later times who 
have called in question the authority of the 
New Testament, are not aware of the ab- 
surdity of their conduct. When Hardouin the 
Jesuit, a very learned man, gravely asserted 
and maintained that Homer, and Virgil, and 
Horace, and Cicero, and all the other Greek 
and Roman classics were written by cloistered 
monks in the middle ages, there was so deep a 
sense of the gross absurdity of the thing, that 
he drew upon himself the universal laugh of 
the literary world: and that was confutation 
enough. The same treatment is justly due to 
those who assert that the New Testament was 
written by other men than the apostles of 
Christ : for it is a thousand times easier to forge 
such writings as those of Homer and Virgil, 
than the Gospels and Epistles. 

That the writings of the New Testament have 
not been interpolated nor corrupted, nor have 
come down to us in a different state from that 
in which they left the hands of the Evangelists 
and Apostles, we have the best of reasons to 
conclude. It will be readily granted, that from 
the haste or ignorance of transcribers there 
may be the mistake of a name, a date, a place, 
or a particular word. This is the case with all 
the other ancient books I have mentioned, and 



252 

in a far greater degree. Yet notwithstanding 
these errors of the press, as they may be called, 
we think the purity of the classics sufficient to 
warrant us to say, that they have not been in- 
terpolated nor corrupted ; but are still the same 
as when they were first composed. Internal 
evidence has great weight. The beauty of com- 
position in genera], and the peculiar style of 
each writer convince the critic that the work 
is genuine, and all of a piece : it has the seal of 
the author's mind stamped upon it. Such a 
peculiarity of manner have the apostles of 
Jesus Christ ; and to imitate them is beyond 
the capacity of man. Some pieces were in the 
primitive ages of Christianity ascribed to them, 
of which a few fragments remain : but he 
who has imbibed the spirit of their writings, 
if he will compare with the New Testament 
the works which were falsely attributed to 
them, will find the difference in /every respect 
as great, as a classical scholar will, between the 
orations of Cicero, and Pagninus's Latin ver- 
sion of the scriptures. The homogeneity of 
the New Testament (if the word may be per- 
mitted) furnishes the strongest proof that it 
was composed by men of the same spirit, and 
of the same wisdom ; and that there is no 
foreign mixture. 

If besides this, we consider the veneration 
which the primitive christians had for the 
writings of the apostles, nothing can be more 



253 

unlikely than that they should have a desire to 
alter them. Their veneration was a sufficient 
security for tl-^ir fidelity. But if any of them 
had entertained a wish to alter the books of 
the New Testament, it would have been im- 
possible for them to succeed. Copies were 
speedily multiplied: they were in the hands 
of christians in all the churches : they were 
translated early into the different languages 
spoken by the several nations, among which the 
gospel was planted : pious men in their reli- 
gious treatises, quoted passages from them: 
sects and parties soon arose, and heretics erred 
from the truth : but all received the same sacred 
books ; and they became a check upon each 
other, and rendered corruptions and interpola- 
tions impossible. Every succeeding age in- 
creased the difficulty ; and the comparison of 
the different ancient manuscripts and copies at 
the present time, does not affect a single doctrine 
of Christianity, nor a single duty. 

In fixing the canon of the New Testament, 
i, e. in distinguishing the writings of theevan- 
gelists and apostles from those of other men, 
the ancient christians proceeded with the utmost 
caution : and who would not approve of caution 
in a matter of so much importance? If a per- 
son was receiving a sum of money for you, 
would you not commend the attention which 
carefully examined every piece ? Such cau- 
tious scrutiny was here employed; and no 



254 

book was admitted into the volume, till it was 
ascertained that it was of divine authority, or, 
in other words, was written by the evangelists 
and apostles of Christ. Such as were not written 
by them, (and it could be known bv enquiry) 
were rejected : such as were doubtful they hesi- 
tated about, and waited till their doubts were 
removed : and such as were known to be written 
by the apostles, they immediately received. — 
If these very brief hints be duly weighed ; and 
especially if the objectors will take the trouble 
to consider the subject more fully, they will 
find a mass of evidence in support of the 
authenticity, purity, and divine authority of 
the New Testament, of the existence of which 
they before had no idea. 



SECTION XV. 






Obj* Many of the Advocates for the Religion of Jesus 
inveigh bitterly against Philosophy, because they 
know that Christianity cannot bear the strict Scrutiny 
of her penetrating Eye. 

That a great outcry has of late been raised by 
some persons against philosophy ; and that men 
have been taught to regard it as the most 
hideous monster ever seen on earth, and en- 
treated ov commanded to bring swords and 
spears, and unite for its destruction, is but too 



255 

true. Let it cover them, for it ought, with me- 
rited disgrace: Tor there is either a lack of 
wisdom ; or else instead of the advancement of 
religion, they have some worldly interest in 
view : but let it not be charged to the account 
of the gospel, and interpreted to its dishonour. 
Christianity blushes while she hears such ad- 
vocates pleading her cause; and turns away 
from them with disgust, lamenting that those 
who call themselves her children, have not im- 
bibed a larger measure of wisdom and good- 



ness. 



Philosophy, true philosophy (for there is false 
philosophy as well as false religion, and the 
New Testament condemns both) is highly 
valuable; it is in all its branches exceedingly 
useful; and it has contributed in an eminent 
degree to the improvement and happiness of 
the human race. Ever}' enlightened christian 
acknowledges this, and is desirous that philo- 
sophy may rapidly proceed in improving every 
part of her extensive system; and that all her 
discoveries may be more extensively known. 
Moses of old wished that all the people of Israel 
were prophets : the disciple of Jesus wishes that 
all the inhabitants of the earth were philosophers 
If we except bloated pride, nothing is more 
opposite or more hostile to Christianity than 
brutish ignorance: sound knowledge, especially 
of philosophy, as it improves the mental powers, 
is favourable to the study and reception o£ the 
gospel. 



256 

Some, or shall I say, many of late who call 
themselves philosophers, have rejected the 
gospel, and have said that philosophy taught 
them to reject it : but true philosophy was no 
more the cause of the rejection, than the sun is 
the cause of darkness. As it is not every one 
who lays claim to wisdom that is wise, nor 
every one who boasts of his integrity that is 
upright j so it is not every man who calls him- 
self a philosopher, that has attained to true phi- 
losophy. Should a person have even acquired 
a considerable knowledge of its speculative 
truths, yet if he hath not the heart of a philo- 
sopher, he wants the principal part. If Christi- 
anity be rejected by him, it is not to its dis- 
honour. 

Did the limits of this essay permit, it could 
be shewn, that philosophy contains no prin- 
ciples which are hostile to Christianity. When 
viewed in its full extent, and embracing every 
object of pursuit, the study of mind, of morals, 
and of nature, Christianity does not perceive an 
enemy, but an humble ally, whose exertions 
are not injurious, but favourable to her cause. 
Those who have leisure, are earnestly entreated 
to study philosophy with wisdom, and to read 
the New Testament with a pure unbiassed mind : 
the gospel is not afraid of the result. But how 
few can find time for so laborious a research! 
There is however a more compendious method 
T& r hich they may pursue, so as to obtain a con- 



j7 

siderable degree of satisfaction on the subject, 
Let example have its due weight. No one will 
deny Bacon, Newton, Locke, Boyle, Leibnitz, 
Paschal, and St. Pierre to have been philo- 
sophers. They were christians too : and may 
not their belief of its truth, and reception of 
its principles be considered as no mean argu- 
ment, that philosophy is not at variance with 
the gospel ; but as its handmaid, conducts the 
philosopher to Jesus to sit at his feet, and learn 
heavenly wisdom ? 



These are some of the most common and 
weighty objections against the gospel. That 
there is not all the force in them which deists 
fondly suppose, the answers given, will shew. 
Many others might have been mentioned; for 
the apostles are not like artful men conscious 
of fraud, who when they see that an objection 
may be started, are at pains to obviate it: but 
thev £0 straight forward, and deliver the most 
revolting principles, and record the most extra- 
ordinary actions and events without comment 
or apology, and leave their book to the free ex- 
amination of mankind. 

The writings .of the New Testament are like 
the works of creation and providence : they 
carry their evidence along with them ; but they 
furnish matter for abundance of objections. — 
What is the use of the vast sandv deserts of 



258 

Arabia, and Lybia? What good end can be 
answered by the pestilential winds which blow 
certain death over them to the unwary traveller? 
What benefit did devouring earthquakes ever 
convey to the human race ? What wisdom or 
goodness can you point out in any of these ? 
Though I should be utterly at a loss for an 
answer, you are yourselves convinced, there 
is sufficient evidence that the universe was 
created by a Being infinitely wise, and in- 
finitely good. In the government of the world, 
how many events occur concerning which 
Diagoras would say, "If there were a righte- 
ous governor who superintends all the affairs 
of men, w r ould he ever allow such acts of horrid 
wickedness, as shameless falsehood, and rob- 
bery, and perjury at the very altar of Deity to 
take place, or to pass unnoticed and unre- 
venged ?" But you justly conceive, notwith- 
standing these objections and difficulties, that, 
" verily there is a God who judges on the 
earth." 

Let the same rule be observed respecting the 
gospel ; and the christian asks no more. There 
are difficulties, you say, in some parts of the 
system, which you cannot solve; and they 
seem to be contrary to the wisdom, rectitude, 
and goodness of the Deity. Were this really 
the case, you perceive that, in arguing from 
analogy, it is no proof that the christian re- 
ligion is not from God, Notwithstanding the 



:>9 

difficulties in creation and providence, evidence 
compels us to acknowledge God as the creator 
and governor of the world. In like manner 
if the gospel have evidence in its support equal 
to the former acknowledged works of God, the 
; difficulties which occur, by no means shake its 
credit. But the objections against it are far 
from being so strong, and so difficult to be 
solved; and much more satisfactory answers 
may be given, than to these against creation 
and providence ; while the evidence which 
must from the nature of the subject be of a 
widely different kind, is so diversified, compre-* 
hensive, and full, that no humble enquirer will 
have reason to say: " God has required me to 
believe, without giving sufficient proof, that 
the gospel is a revelation from heaven ," 



260 



CHAPTER IX. 

THE SENTIMENTS jSND CONDUCT OF THE DEISTS 
ERIEFLY CONSIDERED. 

Hitherto the deist has been the assailant; 
and has taken up his station within the limits 
of the kingdom of Jesus Christ. He has de- 
manded a sight of the Redeemer's title to the 
extensive dominions which he calls his own, 
and to the subjection of the millions over whom 
he reigns : and it has been shewn him without 
hesitation. He has brought forward his objec- 
tions : and answers have been given. The 
christian will now advance into the territories 
of deism, and make the attack in his turn, not 
however with carnal weapons, but with those 
spiritual arms which have been in every age 
€t mighty through God to the pulling down of 
strong holds, casting, down imaginations, and 
every high thing that exalteth itself against the 
knowledge of God, and bringing into captivity 
every* thought to the obedience of Christ." 
2 Cor. x. He wishes the, deist to gird on his 
armour, and defend himself like a man. Truth 
is the object for which the christian contends ; 
truth which will direct men how to serve and 
to please God, and to walk in the path to 



261 

eternal felicitv. If the deist be acting with 
consistency, he prefers his own system, because 
it possesses greater advantages in both these 
respects ; and teaches more clearly and fully 
how to please God, and to be happy. But if, 
while he rejects and opposes Christianity, he is 
contented with a religion which leaves him en- 
tirely in the dark respecting the most important 
concerns of man, his conduct will not endure 
the scrutiny of penetrating and impartial rea*- 
son. — But let the matter be subjected to a fair 
trial. 




SECTION I. 

\ Deists do not excunine Christianity with the Spirit of 
Men who are searching after Truth. 

VV hen men are disputing about trifles, levity 
'in ay be pardonable: but when the subject of 
discussion is of infinite importance, a grave 
and serious frame of mind is highly becoming, 
and absolutely necessary. The want of it is 
a hideous blemish. No subjects were ever 
brought before the tribunal of the human mind, 
half so important as those of the New Testa- 
ment: viz. the nature of God, his government, 
our duty to him, and the eternal state of man 
in happiness, or in misery. These are things 
so vast and so weighty, that we may justly say 9 



262 

the man is not in earnest in his enquiries, who 
treats them with levity. 

Bat is not this the way, in which Christianity 
has been almost always treated by deists ? How 
few exceptions can be named ! Instead of that 
honesty of disposition which examines with 
candour, which weighs evidence with impar- 
tiality, and which appreciates with fairness the 
discoveries which the gospel has made, and its 
numerous additions to the limits of human 
knowledge on religious subjects, -how is it that 
we seldom discover aught but a mind full of 
levity or spleen? They hold up Christianity to 
ridicule, and treat it with contempt. They 
aim at displaying ill-natured wit; and bitter 
sarcasms issue from their hearts on every occa- 
sion. They carp at every trifle, at which it is 
possible to take exception: they try to find 
fault with every thing: false allegations are 
frequently made: in all their discussions, there 
is an evident hatred of the gospel, which they 
cannot repress: the purity of its precepts seems 
to give peculiar offence. 

There is another thing which still more 
strongly inclines me to think that deists are not 
in earnest. They are not at pains to instruct 
their votaries in the religious and moral prin- 
ciples of their system. They discover zeal 
enough to draw men away from the gospel : 
but they can consider this as nothing more, on 
their own system, than the rooting out of false 



l 



263 

principles from the heart. The main object 
.yet remains, namely, the implanting of good 
ones. But what ar Jour does the deist discover 
here? What convert can bear witness to your 
serious assiduity in instructing him in the ar- 
ticles of natural religion ? Which of your vo- 
taries can say, that you have repeatedly and 
affectionately exhorted him to a more pious, 
benevolent, and virtuous life than he led 
before? Men who neglect these things, what- 
ever they may pretend, are not in earnest in 
zeal for their system > and in their search for 
true religion. 

When I observe this to be the common 
spirit of the adversaries of the gospel, I cease 
to wonder at their rejection of it. Whatever 
you may say to the contrary, you are not in 
quest of truth. You appear to be afraid of it> 
and to dislike it ; and to have a wish to be free 
from its restraints. Your minds are in such a 
frame, that it is scarcely possible that you. will 
ever be able to arrive at truth. Christianity^ 
from your rejection, suffers no stain ; it rather 
acquires an additional evidence of its divine 



264 
SECTION II. 



Deists do not seem, even with respect to their own System 
of Religion, to be in earnest, either as to the Practice 
or Propagation of it. 

In every country, the mass of the people pro- 
fesses to be of that religion which is established, 
whatever it may be. Where Christianity is 
established, they call themselves christians. 
But we are not to conclude from hence, that 
multitudes of them believe its principles, or 
study to regulate their lives by its precepts. 
They are no more christians on that account; 
than they are philosophers, because philosophy 
is cultivated and understood by a great number 
of persons in the country where they dwell. 
The argument for or against Christianity from 
the lives of its professors, is not to be taken 
from such people, but from those who profess 
to be christians from conviction, and who en- 
deavour to act according to its dictates. While 
this reasonable request is made for christians, 
deists have a right to be treated in the same 
manner; and those only to be considered as 
deists, who profess to be so from conviction. 
But with this limitation, are not deists charge- 
able with neglecting both the practice and the 
propagation of their religion ? 



S65 

There have been deists in France, and in 
England, for near a century and a half; and 
full time has been given for the display of its 
influence in the lives of its votaries. Natural 
religion enjoins the exercise of virtue ; and it 
calls its disciples to pray to, and to praise the 
Defty both in private and in public. Christianity 
commands the same things, but in a far wider ex- 
tent ; and with additional considerations and in- 
structions. Those who make any credible pre- 
tensions to a belief of the gospel have their 
individual and domestic devotions, and their as- 
semblies for public worship. Whether deists 
have worshipped God in secret, and with their 
families, must be left to the decision of their 
conscience. But concerning their public wor- 
ship, we are able to form a more accurate judg- 
ment. With one solitary exception of very 
short duration*, it is not known that there has 
been one worshipping society of deists in Eng- 
land; but the most learned and zealous ad- 
vocates of the system, as to any outward ac- 
knowledgment of the Deity, have lived as 
atheists in the world f. What is called natural 

* About twenty years ago, a teacher of Christianity who 
turned deist, set up the worship of God in a chapel in Lon- 
don, and officiated as the priest of nature. But the deists 
soon grew tired of worshipping God ; and long before a 
lustrum had revolved, the chapel was shut up. 

f The old English deists, with the exception of Lord 
Herbert of Cherbury and a few others, acted in such a 

N 



266 

religion, affords many noble topics of pious 
conversation. Can those who have associated 
much with deists, or can deists themselves 
testify, that it is their practice to speak of the 
Deity with devout veneration, and to recom- 
mend to others his worship, and the practice 
of every virtue 5 — Is it the want of virtue in 
the world, and the inefficacy of Christianity 
to produce it, that they assign as reasons for 
preferring natural religion ? Do not their writ- 
ings discover that this is not the case ; and 
that on the contrary, its precepts are too strict, 

manner, that if christians had pursued the same line of con- 
duct in respect to deism, as they did in respect to Christia- 
nity, I wouM say, " they were mean, canting, hypocritical 
men." They wanted honesty. Instead of professing their 
real sentiments, they called themselves christians, while 
they did every thing in their power to discredit the gospel. 
If their principles exposed them to sufferings, why did they 
not manfully endure them ? Christians have always done 
30. Besides, they stood forth in many instances as the ad- 
vocates of immorality and vice, and laughed at every thing 
serious and devout. That portion of the French deists 
who call themselves Theophilanthropists appears a very 
superior class of men to both the old French and English 
deists. They frankly avow their principles: " we are, 
say they, the votaries of natural religion." They compose 
liturgies: they meet for public worship: they ofler praise 
and prayers: they have discourses on the nature of God, 
and the duties of man. A deist who is seeking in earnest 
how to please God, and enjoy his favour, is on the road to 
Christianity: " every one who hath heard and learned of 
the Father cometh unto Christ," and will thankfully take 
refuge under the shadow of the gospel. 



267 

and the licence it gives to indulgence of ap- 
petites and passions too small? If these things 
be considered, is there not great reason to fear, 
that many persons quit Christianity, and take 
refuge in deism, that they may be freed from the 
restraints of the gospel, and have the pleasure 
to sin by a system*? 

Nor has more attention been paid by deists 
to the propagation of their religion. When a 
man holds principles which he thinks will con- 
duce greatly to the honour of God, and the 
happiness of mankind, it is his duty to diffuse 
them to the utmost of his power. Whether he 
be christian, mahometan, deist, or heathen, the 
obligation is the same. There have been deists 
in Christendom for a long time past. Some of 
them were men of learning, of influence, and 
of authority. That they have shewn a zeal to 
convert some christians to their way, is true; 
but if it stop here, what judgment shall we 
form of its purity ? Christians are taught to 
a,dore and worship God, and to practise every 

* This representation is mournfully confirmed by the 
zeal discovered not many years ago by some infidels in 
France, to blot out a future stste of existence from the 
mind. " That death is an eternal sleep," was a favourite 
maxim ; and was publicly affixed on some of the reposi- 
tories of the dead. What the motive of these men was for 
rejecting the scripture, is but too evident: they disliked 
the purity and the punishments of the gospel. Is it harsh 
to say, that the reason why such men wished to die like 3 
dog, wa? because they wished to live like a dog? 



268 

virtue. — By such conversions, little is gained 
to the cause of real goodness: not a new motive 
is suggested to amend their character. Whether 
deists are at pains by means of elementary books 
to instruct their families in the principles of 
natural religion, and to press the observances of 
its precepts by the motives it suggests, must be 
left to their own minds to determine. 

But there are two ways in which true zeal 
would naturally display itself, in neither of 
which, however, does it appear. There is a 
great number of vicious, immoral persons in 
France and England, who act contrary to reason, 
and discover by their habitual behaviour an 
utter contempt of the Supreme Being. Who- 
ever heard of deists using their endeavours to 
bring these sinners to repentance, and reclaim 
them from their vicious courses? There is 
another class of men who have long been calling 
for the benevolent aid of the deist's zeal. A 
considerable portion of the globe is filled with 
heathen idolaters, whose religion they must con- 
sider as dishonourable to the Deity, and de- 
basing to themselves. Deism they regard as 
the best religion, the most pleasing to God, 
and the most safe and happy for man. But 
who ever heard of a mission of deists to teach 
the blinded votaries of pagan idolatry, the 
knowledge 6f the true God, the creator and 
governor of the world? It does not appear 
from their writings, that such a thought ever 



269 

entered a deist's mind. So general a want of 
zeal in these respects is very remarkable, 
Does it not lead to a suspicion, that there is 
something amiss in the system, or in the men 
) hold it ; that either it does not communi- 
cate a spirit of love, or that they do not feel it ; 
or- that both may be combined as a cause ? 



SECTION III, 



Hgtj) little the Enemies of Christianity haze been able 
to say against it, merits Notice. 

feiNCE* the very day that Jfcsus Christ began to 
preach > the gospel has been violently opposed : 
and the opposers have sought to justify them- 
selves in their rejection of it, The Jews did 
every thing that men could, to discover its 
falsehood ; for their all depended on the dis- 
covery. But what did they produce which 
merits notice? — Nor were the heathens less 
zealous on the same side. Rulers, priests, and 
philosophers had each their peculiar cause of 
quarrel with the gospel : and when the interests 
of a body of men are at stake, talents have never 
been wanting to support their cause, even in 
the rudest age. But were they more successful 
n the Jews ? If the writings of some be lost, 
the substance of others remains : but they ex^ 



mo 

hibit nothing formidable or subversive of its 
truth. From the earliest adversaries we may 
expect the strongest arguments against it, as 
their means of refutation were more easy. But 
instead of taking the same ground with adver- 
saries of the last century, Celsus, one of the 
first writers against Christianity, allows that 
Christ and his apostles did really perform the 
miracles to which they laid claim. A few 
ages afterwards, when the Jews composed their 
Talmuds, would they not put into them what- 
ever could fortify their nation against the 
gospel: but what do they contain that can 
confute it ? It is not without triumph, that the 
christian must view the feeble darts both of the 
ancient Jews and heathens. 

In modern times the adversaries of Christi- 
anity * have assumed a bolder attitude. Their 

* Volney, a French infidel writer, denies that there 
i>ver was such a person as Jesus Christ. Those who un- 
derstand the nature of moral evidence, and the very full 
measure of it for the existence of Christ, must acknowledge, 
that for groundlessness and presumption, Volney's senti- 
ment stands afone, among all the bold and daring things that 
were ever spoken by any of the sons of men. If he do 
not mean to sport with his brethren, and try how far their 
credulity will go, but is really in earnest in his assertion, 
I shall be supported by every* sober mind in averring, that 
Bedlam is a habitation for people who have a hundred 
times more reason: and that his ma?iia is both so peculiar 
and so inveterate, that no place has yet been erected fit 
for the abode of an unhappy man, who to such a total de- 
rangement, adds a whole chaos of absurdity. 



271 

elder brethren who lived near the christian aera r 
had as perfect a hatred of the gospel : some of 
them were high in rank and office : and the 
civil authority with which they were vested, 
enabled them the better to discover the truth ; 
but after all, they were obliged to acknowledge 
the reality of the miracles of the New Testa- 
ment. Of late, the adversaries deny them, 
with a high tone of assurance. Some have 
professed to demonstrate that miracles are 
impossible : others have attempted to ex- 
pose the futility or falsehood of particular 
passages: and multitudes have searched for 
contradictions, objections, and difficulties, in 
the scriptures : and they have plentifully be- 
strewed their compositions with ridicule and 
sarcasm. Some of these adversaries are men 
of talents and learning ; while others possess 
neither, and have nothing to recommend them, 
but a hatred of the gospel. But what have all 
these men- been able to say against it? The 
christian who ha." read extensively on the sub- 
ject, will be gratified to see how easily and 
satisfactorily their objections have been an- 
swered; how wide of the mark their bitter 
arrows have flown; how little they have been 
able to invalidate the grand evidences for Chris- 
tianity : and how entire and firm the building 
remains, after all their efforts to overthrow it. 
Nor indeed are the objections so numerous, as 
one ignorant of the controversy would suppose : 



'. 272 

for although the writings of deists be greatly 
multiplied, we find often little else but the ob- 
jections made by former authors, again pre- 
sented to view. Persons who would attack the 
works of creation and providence, would be 
able to say more against them, and in a more 
forcible way, than has been said against divine 
revelation. 



SECTION IV. 



From a Spirit of Opposition to the Gospel, and in order 
to destroy its Credibility, Deists run into the grossest 
Absurdities, 

When men, in order to oppose successfully a 
system which they dislike, run into the grossest 
absurdities; and believe any thing however im- 
probable which has a tendency to discredit 
it, there is some reason to conclude that the 
system is true : at any rate, there is the 
strongest reason to believe that they are wrong. 
How prominent is this feature in deists, where 
Christianity is concerned ! Many of them are 
men of much erudition, of good sense, and of 
sound judgment : but there is a certain fatuity 
quoad hoc , which every reader of the controversy 
must have observed. The religion of the 
ancient heathens of Greece and Rome was a 



273 

heterogeneous mass of idolatry, superstition, 
impurity, and barbarity. But how highly do 
infidels extol it ! Gibbon who ranks among the 
Pontifices Maximi of infidelity, always speaks 
of it with approbation, and dignifies it with the 
title of " the elegant mythology of the Greeks" 
The Koran contains a profusion of ridiculous 
ceremonies and unmeaning observances, and 
various precepts contrary to reason and good- 
ness : but the prophet of Mecca has won the 
good graces of unbelievers; and the most civil 
things are said of Mahomet and his reliction, 
But why ? He was an enemy to the gospel of 
Christ. Modern paganism likewise finds many 
panegyrists among them. The religion of 
Hindostan is w ell known to be a chaos of ido- 
latry, lewdness, and cruelty : and the Hindoos, 
by the testimony of the most competent judges, 
are among the most dishonest, lewd, false,, and 
deceitful people on the face of the earth. But 
how highly have they been extolled by deistical 
writers! If you give credit to the Abbe Raynal 
and his coadjutors, you would suppose their re- 
ligion the essence of wisdom and purity, and its 
votaries the patterns of every virtue. _ But on 
-what account do they thus misrepresent the 
truth ? Christianity will suffer by the compari- 
son , and the religion of Brahma appear supe-^ 
rior to the religion of Jesus.- — The chronology 
of the scriptures agrees with the most authentic 
ancient histories, with appearances ih nature, 

n 3 / 



9P&4 

v^ith the invention of arts and sciences; and it 
is confirmed by an accurate investigation of the 
records of nations. But from a spirit'of pride, 
the Egyptians, the Chinese, and the Hindoos 
invented a chronology reaching back hundreds 
of thousands, nzy millions of years. The reign 
of some of the monarchs lasted for many 
thousands. Deists drink down the enchanted 
cup with avidity, and are intoxicated with 
delight. But how is it, that sensible men can 
for a moment give credit to such palpable ab- 
surdities? Because the credibility of. the gospel 
will be hereby ruined. — When a christian per- 
forms eminent acts of goodness, infidels insi- 
nuate that there is just cause to suspect him of 
hypocrisy. If a man of another creed do the 
same things, though in an inferior degree, he 
and his religion are exalted to the skies : and 
to hint a suspicion that he may be a hypocrite, 
is an unpardonable crime. Because Christian- 
ity has teachers of religion, all her ministers 
are bitterly inveighed against as ignorant or 
artful priests, destitute of every good principle. 
Let bad men who assume the office, be covered 
with as heavy a load of infamy as you please. 
But why this enmity against the good ones, 
who not only teach but practise virtue, and who 
along with Christianity illustrate all the prin- 
ciples, and enforce all the precepts of natural 
religion as extensively, and earnestly, and con- 
stantly as ever a deist did ? They are ministers 



275 

of the gospel, and that is crime enough: every 
thing connected with it is an object of dislike. 

The deist is entreated to consider the conduct 
of his fathers and brethren, with an unbiassed 
mind. Tt is painful to be compelled to bring 
such heavy charges against a body of men : but 
can he contradict them ? Does it not appear, 
as if all means were thought lawful against the 
christian religion ; and that it must be con- 
demned per fas M nefas? But does it not like- 
wise shew, that little reliance is to be placed 
on men, who will employ such methods to ob- 
tain their end ; and that they seem to feel a 
consciousness, that their cause is not so good 
as they would wish the world to believe f 



SECTION V. 



Tlie System of the Deists does not supply the Place of 
the G&spel, nor make suitable and sufficient Provision 
for the Happiness of Man. 

The gospel clearly conveys to us the know- 
ledge of every thing that is necessary to our 
duty and happiness. The nature of God, the 
manner of worshipping him, the way of accept- 
ance with him, the various parts of duty, the 
consolations of his promises, and. a future state 



276 

of reward and punishment are fully and plainly- 
revealed ; and all the satisfaction which it is 
reasonable for us to expect, is given. These 
the deist rejects. It is natural then to con- 
clude that he has something better to put in 
their place ; and that if he rob us of thpse by 
withdrawing our hearts from the gospel, he can 
furnish more satisfactory discoveries of divine 
truth, and more ample consolations. But what 
is that system of religion which is to stand in 
the gospel's room ? 

It may be justly remarked, that'the deist's 
only care has too often been to eradicate the 
belief of the gospel from the heart : and when 
that object has been attained, no pains were 
taken to instil other principles ; but as if every 
thing had then been done, the person was left 
without any fixed principles to direct him. 
This conduct certainly merits the severest re- 
prehension : and it may justly be said, that 
what influences such a zealot, is not the love of 
truth or human happiness, but a hatred of 
Christianity. But let us suppose a deist dis- 
posed to teach the whole of his system ; what is 
there in it that can supply the place of the 
gospel ? What assurance can you give me, 

deist, that God will hold friendly intercourse 
with man ? When I wish to engage in wor- 
ship, I seek " access through Christ by one 
spirit unto the Father." But how do you say 

1 am to worship God ? What particular diree- 



277 

tions can you give me; and what assurance 
that my worship shall be favourably received ? 
The New Testament informs me, that I may 
hope for reconciliation with God, whom I have 
offended , through the mediation of Jesus Christ : 
but this doctrine you reject. How shall I then 
obtain the pardon of my sins, and be admitted 
into the friendship of God ? Tell me, deist, 
for the subject is of the last importance to my 
peace of mind. " Repent and reform your 
life; and God will forgive you, and be your 
friend." What dependence may I place on 
your assertions ? Besides, how often, and how 
long, and for what sins will repentance suf- 
fice ? I am conscious, that every duty which I 
perform, is attended with imperfections : what 
assurance can you give me that it will be ac- 
cepted ? I feel much consolation from the 
prospects, and hopes of that state of blessed, 
ness, which the gospel has encouraged the dis- 
ciples of Jesus to look for after death. But 
you say that the gospel is an imposture; and 
you wish to cut off all my expectations. But 
what do you put in its place ? You speak also 
of a future state: but who ever saw it ? No 
one, according to your system, ever came 
down from heaven to reveal it : all rests on the 
reasoning of man. But can man by reasoning 
inform me, what the happiness is, how long it 
will endure, and -whether it may not be lost ? 
The gospel affords me resignation and comfort 



278 
amidst the sufferings of this present life, from 
the consideration " that all things work, toge-* 
ther for good to them that love God : and that 
our light afflictions work out for us a far more 
exceeding and eternal weight of glory." All 
these I must reject, if I attend to you. But 
where are the consolations you can furnish in 
their place ? There are no declarations of God : 
I must rest in the assertions and reasonings of 
man r but will these suffice ? 

In all these things, deist, you offer me nothing 
beyond conjecture or a low degree of probabi- 
lity. It may be : but it may not be. You can 
present nothing like certainty and assurance. 
And is this an adequate support ? Is this suf- 
ficient to animate hope, and direct the life ? Is 
it for this, that the christian is to forsake the 
gospel, which is a " lamp to his feet, and a 
light to his paths r" Shall he bid adieu to what 
he justly accounts certainty, for a system which 
even the deist cannot say, rises higher than 
per adventure? — Brief hints must suffice, where 
a more extended consideration is almost ne- 
cessary to throw the full blaze of light on the 
subject; a subject which everyone who rejects 
Christianity, is loudly called on for his own sa- 
tisfaction, to examine with the most serious at- 
tention. 



279 
SECTION VI, 



There is good Reason to conclude, that the Systtm &f 
Natural Religion, ivhich the Deists profess to hold, 
is derived from the Nexv Testament. 

A divine revelation is needless," says 
the deist : " reason will teach men all necessary 
truths :" and in proof, he refers to the system 
of natural religion which he has drawn up. But 
is there no ground to deny your assertion, and 
to charge you with having stolen your system 
from the scriptures ? What it contains^ may 
in general be called the principles of natural 
religion : but the question is, " where did the 
deist learn them r Was it from reason, or from 
Christ ? That it was not from reason, the his- 
tory of mankind affords evidence which it will 
not be easy to refute. 

The ancient philosophers of Greece and 
Rome, were men of the first talents : they spent 
their days in study: they frequently directed 
their attention to the most important subjects r 
and they wrote many books. But shew me 
their system of natural religion ? Here and 
there a fine sentiment is to be found, but sur- 
rounded by pages of gross error : each dia- 
mond is hid under mountains of rubbish; or 



280 

shall we rather say, it sparkles from a dung- 
hill One of the first modern deists in En<r- 

o 

land attempted to compile a system out of 
all these just ideas. But had he placed by 
their side, the heaps of rubbish from which they 
were extracted, had he brought forward the 
superstition, the absurdity, and the idolatry 
with which they stood connected in the original 
authors, it would have appeared, that however 
beautiful a whole they make in his hands, the 
detached sentiments were of no use in theirs. 
The general system of the wisest of them, and 
their practice too, was abject superstition, and 
gross idolatry. Nor have modern heathens 
been more successful. Hindostan is a country 
highly civilized : and its progress in useful arts 
is universally acknowledged. The Bramins 
are highly extolled for their learning, and for 
the recondite wisdom which is contained in 
their shatters. China has been still more loudly 
celebrated for its improvements in science, as 
well as in arts, and for the superior wisdom of 
its institutions : and it has had also its philoso- 
phers and its priests. These two countries 
have been so long in a state of civilization, as 
to unite in themselves the discoveries both of 
ancient and modern times. Surely then Ave 
may look for the purest system of natural re- 
ligion from them. But instead of this, the 
grossest idolatry reigns in both ; the learned 



281 
support it by their influence ; and they as well 
as the ignorant are the slaves of the most ab- 
ject and degrading superstition. 

If such be the state of the ancient and mo- 
dern nations, which have had reason for their 
guide,, how comes it to pass that European 
deists are so much superior to them in the 
knowledge -of natural religion? Is it because 
deists now are superior in talents ? This you 
dare not assert. Whence is it that reason y 
which would not be wooed by them, is so kind 
to you ? Assign the cause. You will not. 
It is no other than this : you live where the 
light of the, gospel shines; and from it you 
have derived your knowledge of natural reli- 
gion. — " I am under no obligation to the New 
Testament. I never read so much of the book, 
as to be able to form any system from it." This 
may be true ; but recollect, that all the reli- 
gious sentiments which float on the minds of 
those with whom you associate, and all the 
just and good ideas on moral subjects which 
you have received from your very childhood, 
all originate in the sacred scriptures. You are 
like a man in a cloudy day, who denies that 
> the light, which illuminates the path in which 
he walks and every object around, proceeds 
from the sun, because he does not see his fees. 



282 



SECTION VII. 

A Comparison between the most eminent Deists, and 
Christians, as to their Temper, and Conduct in Life. 

The best and fairest trial of the goodness of 
principles is by their moral influence on dispo- 
sition and conduct. As the deist conceives his 
religion to be superior to Christianity, it must 
make better men, and produce lives of more 
eminent purity and goodness. I make no ac- 
count of that licentious herd professing deism, 
who give a full swing to every appetite and 
every passion which craves indulgence ; and 
say their religion warrants such gratifications : 
every infidel of character and honour must, I 
am sure, disown them as his brethren. What 
I have in view is, (will it not throw light on the 
controversy ?) to compare the lives of the most 
noted deists with those of the most zealous 
christians. 

In Peter and Paul and John, disciples of Je- 
sus, of whose principles and conduct brief no- 
tices are given in the New Testament, there 
is an unwearied study to cultivate humility, 
meekness, compassion, forgiveness of injuries, 
beneficence, and the returning of good for evil. 
There is a constant endeavour to please God, 
and to be devoted to him. There is a constant 
endeavour to do good to men, to all without 



283 

distinction of country or religion, to instruct 
them, to make them holy, and to make them 
happy. For the attainment of these ends, they 
submit to the greatest hardships, and suffer- 
ings, and to death. 

Bring forward into the field of comparison 
the most famous votaries of deism, Celsus, and 
Porphyry; or men better known, Voltaire, 
Rousseau, Diderot, D'Alcmbert, Hume, and 
Gibbon. Do they display such sanctity of cha- 
racter, such purity of heart, such a veneration 
for the Supreme Being, such disinterested and 
ardent love to men, and such sacrifices of their 
own safety and comfort for the happiness of 
others? Two of these chiefs in the camp of 
deism, Gibbon and Rousseau, have written 
their own memoirs: let them be compared 
with the lives of Peter and John. Every chris- 
tian may triumph at the result ; and every deist 
blush. In the brilliant memoirs of the eloquent 
historian of the Decline and Fall of the Roman 
Empire, he must be a quick-sighted reader, 
who can perceive a noble or dignified senti- 
ment, or a disinterested or benevolent principle 
of conduct from beginning to end. Self is the 
idol to whom a constant adoration is paid. 
How different the tenor of this man's thoughts, 
affections, and dispositions, from that of Paul 
of Tarsus! " For me,' 1 says he, " to live is 
Christ. No man liveth to himself : but whether 
we live* we live to the Lord. Herein do I ex- 



284 

ercise myself, to keep a conscience void of of- 
fence both towards God, and towards man. 
I endure all things for the elect's sake." From 
the confessions of Rousseau, we find that his life 
was polluted with vices, and his heart defiled 
with the indulgence of evil passions to an ex- 
treme degree. Will his temper and conduct 
bear a comparison with the apostle John, who 
practised the doctrine which he taught, and 
whose doctrine is, u he that hateth his brother 
is a murderer." " God is love; and he that 
dwelleth in love, dwelleth in God, and God in 
him." " Hereby we know that we are passed 
from death unto life, because w r e love the 
brethren." 



SECTION VIII. 



Tlie most eminent Deists and Christians compared, as to 
their Views and Hopes at the Approach of Death. 

Whether principles be good and efficacious 
or not, w r ill be best discovered in the season of 
distress: and the more bitter the distress, the 
brighter will the discovery be. For bitterness, 
no season can be compared to that, in which 
man perceives the near approach of death. He 
deserves not the name of a philosopher ; he ar- 
gues and feels not as a man of reason, who docs 



Tiot consider that as one of the most awful por- 
tions of human existence, in which the sou! is 
about to pass from a state of probation, into a 
state of retribution. None, therefore, can be 
more proper to try men's principles, and the 
influence which they produce. Let the deist 
take a view of his brethren in this solemn hour 
of trial, and the christian of his; and let the 
goodness of their principles be determined by 
the result. 

Deists speak in the highest terms of the an* 
dent heathens: behold the last hours of one 
who is celebrated by historians for his eminent 
virtues. Germanicus at the approach of death 
called together his friends: and suspecting*, 
though without evidence, that Piso and Plan- 
cina had shortened his days by poison or witch- 
craft, he spends his dying moments in pressing 
them to take revenge, in directing them how it 
might be accomplished, and in binding them 
by an oath to do it. In addition he thus speaks ; 
•* Had I died by the decree of fate, I should 
have had just cause of resentment against the 
gods for hurrying me away from my parents, 
my wife, and my children, in the flower of my 
age, by an untimely death*." At no great 
distance of time and place, Stephen the first 
martyr for Jesus presents us with the last hour 

* Tacitus, b. ii. 



286 

of a christian. While his unrelenting mur« 
derers were crushing his body with stones, he 
lifted up his eyes to heaven, and having im n 
plored his Saviour to receive his departing soul, 
he closes life with these words on his lips, 
*£ Lord, lay not this sin to their charge." 

But perhaps more may be expected from mo* 
dem deists. History records the example of 
one, a man of talents, a wit, a courtier, who at 
the approach of death looked round for the sup- 
port of deism in that hour, but could find none • 
and his tortured soul sought refuge in the con- 
solations of the gospel. In bitter agonies he 
warned others against the fascinating delusions 
of infidelity ; and cried to Jesus the Saviour of 
sinners for mercy. In this manner died the 
Earl of Rochester. Favour me, deists, with an 
instance of a christian at the close of life crying 
out against the gospel as a system which had 
led him on to vice and misery, and having re- 
course to deism for relief and consolation in that 
awful season. You cannot. " But did not 
others," you say, " retain their principles to 
the last ?" They did : and let us examine their 
tendency, their strength, and their influence 
on the most eminent unbelievers. Of Vol- 
taire's death various accounts have been given : 
His friends say that he remained stedfast in 
his infidelity to the last ; but they mention no 
grand sentiments or solemn truths, which his 



287 

eying moments furnished for the instruction of 
mankind. Some of the Roman Catholics as- 
sert that he died in horrors of conscience : but 
it would be unfair to rest evidence on an un- 
certainty. The manner of Rousseau's death 
accords with his former ideas, when he had re- 
presented the human race assembled on the 
ruins of the world ; and after narrating the 
history of his life challenges any one of them 
to say, / am better than thai m<&u Diderot 
spent his last hours in decyphering riddles* 
Hume, according to the testimony of a brother 
deist, expressed no fears of dying, was cheer- 
ful, joked about crossing Styx in Charon's boat, 
and consoled himself with the consideration 
that his fame was high and rising, that he 
could not expect to leave his brother's family in 
more comfortable circumstances, and that by 
dying at the age of sixty-five, he only cut off" a 
few years of infirmities. Gibbon on the even- 
ing before his death sought consolation amidst 
his afflictions, in computing that he might still 
live twenty years. 

I have brought forward the best things which 
deism can produce : but these tranquil deaths 
more deeply impress my mind, and furnish 
more powerful evidence against deism, than all 
the horrors which Voltaire is said to have en- 
dured. We have here all the strength and 
consolations of the infidel system presented to 



288 

View. Bat what are they ? The levity of Di- 
derot, and the pride of Rousseau, all must 
condemn as highly unbecoming. But what is 
there in the dying hours of those calm philoso- 
phical deists, Hume, and Gibbon, to recom- 
mend infidelity, or to shake the credit of the 
gospel ? No one acquainted with human na- 
ture can say. that there is any force in the con- 
siderations which they adduce, to reconcile 
the mind to death. They may amuse a man 
who is in health, and at his ease'; but they 
can give no rational support in the near views 
of his decease. Besides, futurity is as much 
out of sight, with these men, as if death were 
eternal sleep. 

But the dreadful blank in the departing 
deist's soul will appear still more striking, if we 
place over against it, the sentiments and de- 
portment of a christian in the views of death. 
Paul of Tarsus who had deeply imbibed the 
spirit of the gospel, amidst bonds and im- 
prisonment, and in the prospects of his dis- 
solution thus expresses the sentiments of his 
heart ; " I desire to depart and to be with 
Christ, which is far better." With pleasing 
reflections on the past he cries, " I have fought 
a good fight, I have finished my course, I have 
kept the faith." Delighted with the pro- 
spects of futurity, he exclaims with exultation; 
" Henceforth* there is laid up for me a crown 



2S9 

*f righteousness, which the Lord the righteous 
-Judge will give unto me ; and not to me only, 
but to all them that love his appearing." 2 Tim. 
iv. Calm and unmoved on the verge of both 
-worlds, he thus expresses the language of a 
stedfast faith: " I know whom I have be- 
lieved, and I am persuaded that he is able to 
keep that which I have committed to him, 
against that day. 2 Tim. i. 12." Millions of 
christians have died with the same sentiments, 
and with equal hope and joy : instances still 
occur from day to day. Let the man who quits 
the society of christians for the camp of infi- 
dels, compare and judge. 

There is a remarkable circumstance which 
ought not to pass unnoticed, and of which the 
adversaries of the gospel are bound to give 
a satisfactory account. I never heard of a 
modern deist who was desirous to die, that he 
might share the blessings of immortality. Can 
you produce an instance ? Bring it forth, for 
it is a stranger upon earth. If you cannot ; 
assign the reason. Many christians have longed 
" to be absent from the body, and present w T ith 
the Lord :" but why does the deist never ex- 
press a desire to quit this life for the happiness 
of futurity, nor utter the language of joy 
in the prospect of removing from a present 
state? Is the fault in hi?n, or in the system, 

o 



290 

or in both ? A great fault somewhere there must 
certainly be. 

This rapid glance of your sentiments has 
been taken with frankness; but has not been 
carried beyond the bounds of truth and de- 
cency. The bitterness, the ridicule, the buf- 
foonery, the levity, the harsh names, which 
your writers have so frequently used, w r ould ill 
become a disciple of Jesus, whose aim is, in the 
spirit of love, to conduct you to truth and eter- 
nal happiness. On a review of the chapter, 
can you really think, O deists, that the chris- 
tian would be warranted to give up his religion 
for yours ? What improvement would "he re- 
ceive as to knowledge, virtue, and felicity? 
Can you really urge him with earnestness to 
quit the camp of Jesus, and come over to you? 
Would it not be, as if an Egyptian of old had 
pressed an Israelite to forsake the light of the 
land of Goshen, and to go and take up his abode 
amidst the gloom of that palpable darkness 
which enveloped his countrymen. Besides, 
from the life and conversation of the mass of 
your brethren, the most eminent for talents and 
learning not excepted, is there no ground for 
the christian to fear, that instead of wishing to 
bring persons over from a worse religion to a 
better, your aim is rather to teach them to 



291 

throw off the restraints of religion altogether, 
and to leave those who become your converts., 
to the indulgence of every appetite and passion 
without controul? From an examination of 
your S3 7 stem and your manners, the christian 
must be better pleased with his own, and clearly 
-perceive that the engines you employ for its 
ruin do not shake the sacred structure : and he 
mustbe more fully convinced that they are mi- 
serable indeed, who have only the principles of 
your religion for their support. 



•292 



CHAPTER X. 

SOME MISCELLANEOUS CONSIDERATIONS, AND 
CONCLUSION. 

The various parts of the evidence for Christi- 
anity, on which it was intended to insist, have 
now been brought forth to view. The princi- 
ples which the gospel contains ; the considera- 
tions which its contents suggest ; the testimony 
of the apostles ; the stupendous miracles; the 
numerous predictions-; and the wonderful suc- 
cess of the christian religion, have opened their 
treasures, and placed their golden chain of ar- 
guments before our eyes. The objections of 
deists have been weighed in the balance of the 
sanctuary ; and the numerous and essential de- 
fects of their system pointed out. The reader 
who has attentively considered these things, 
and balanced them impartially in his mind, 
must at least allow, that there never was a. false 
religion which could adduce so many things in 
its behdf as the gospel of Christ. But can he 
say, that there ever was a true religion, which 
could boast of more abundant proofs of its di- 
vine authority ? Let him try what he can 
brin^ forward in defence of deism ; and see if 
it will admit of as ample proof. — Besides the 
regular chain of evidence, there are detached 



293 

considerations, which, in addition to the for- 
mer, have no small degree of force. Were 
there room, many of these might be presented 
to view: a specimen only shall be given, by 
which a judgment may be formed of the rest. 



SECTION L 



The Harmony of the different Parts of the Evidence 
for Christianity. 

A brief sketch has been given of the principal 
arguments in favour of the christian religion : 
and we haVe travelled together over an exten- 
sive and widely diversified field. One thing 
has been apparent to all, that the arguments 
are many in number ; the sources from which 
they are derived, various ; and of very different 
kinds, and from different quarters. But what 
is truly remarkable, while all bear upon the 
same point, all do harmoniously tend to throw 
light on each other, and to give each other ad- 
ditional weight : there is not a single excep- 
tion. The doctrines of Christianity are very 
numerous, and many of them of a very re- 
markable kind ; such indeed as were never heard 
of, nor known before. But among all these 
doctrines, there is the most perfect harmony. 
The gospel contains likewise the most exten- 



2J>4 

sive system of moral precepts that was ever 
given. Some of these too were new, and had 
no place in the pages of heathen moralists: 
but they perfectly accord one with another: 
there is not the slightest jarring among them. 
The doctrines and precepts likewise entirely 
harmonize. The latter rise out of the former 
in the most natural manner, as the branches 
from the stock: and all together' form one 
beautiful and fruitful tree, under the shadow 
of which we repose with pleasure, and in 
safety. In the external evidence we discover 
the same properties. There is a pleasing har- 
mony among the miracles: one does not op- 
pose another. The same harmony we per- 
ceive in the prophecies: there is no contra- 
diction ; but one concordant whole, forming a 
well-shaped body with all its members. Be- 
sides this, all the external evidences are in 
perfect harmony with each other ; when we 
examine them one by one, in their relation to 
each other, we see that they all agree and all 
strengthen each other. But in addition to 
these, there is also a harmony between the ex- 
ternal and internal arguments which mutually . 
strengthen one another ; each would be in- 
complete of itself; but together, they form one 
harmonious whole : they are like the links of a 
chain, which enclosed in each other, communi- 
cate their strength to the whole, and act as one 
power w r ith united energy. 



295 

If Christianity were not from God, could t1 
possibly be the case ? Should we not find one 
argument opposing another, one source of evi- 
dence counteracting another, and some utterly 
unconnected with the rest, or destroying their 
force ? Bat here is a harmonious whole, com- 
posed of very various parts ; and the different 
colours render the piece more beautiful and in- 
teresting. Or shall we compare it to a com- 
plicated machine, the numerous parts of which 
have a dependence on each other, bat where aU 
the parts agree, and answer the end designed, 
and perform the service which the maker in- 
tended and promised. This merits the closest 
attention of those who reject the gospeL 



SECTION II. 



Mvety Man of a good Disposition must xvisk the 
Gospel to be true. 

Tell me, deist, do you wish Christianity to be 
the true religion ? Let your answer be sin- 
cere. Its principles so noble and divine ; its 
precepts so pure ; the happiness it proposes, 
so exalted, so full, and so lasting ; its powerful 
and universal tendency to purify human nature 
from every thing mean and vile, and to render 
it dignified, holy and blessed ; its affectionate 



296 

care to console amidst the sorrows of life, and 
to administer support in death ; and the de- 
lightful prospects it affords of a future and ne- 
ver-ending state of felicity ; these are all so per- 
fectly excellent, and so desirable, that every 
man of a good heart must wish the gospel to 
be true. Nothing but want of evidence can 
withhold him from embracing it. In such a 
case the sincere and humble enquirer would 
quit it with the most poignant sorrow ; and ac- 
count it an irreparable loss, that so admirable 
a system was destitute of evidence. It would 

be the bitterest dav of his life. 

%/ 

But the man who, after examining its nature 
and evidence, rejects it with indifference or 
contempt, discovers a dreadful want of moral 
sentiment and feeling : his wishes are not in 
favour of the gospel. The heart must be 
shockingly depraved, which can be indifferent , 
where duty and happiness come so close to the 
soul. But he who pronounces the book an im- 
posture, and throws it away with exultation and 
joi/y gives too much reason to fear, that he is 
conscious of sentiments and practices which 
the gospel condemns ; and he discovers disposi- 
tions to which a name adequate to their nature 
shall not, and perhaps cannot be given. He is 
like a person who with rapture bids a final 
adieu to the cheering beams of the sun, that he 
Iday shut himself up in eternal darkness. 



297 
SECTION III. 



Tfte Tanper required by the New Testament in those who 
examine the Evidences of Christianity. 

While the pagan religion will not bear exa- 
mination for a moment; while the Koran is 
afraid of it and discourages it, Christianity de- 
mands and urges examination as the only path 
which leads to genuine faith. The fairness it 
displays, and the counsels 'it delivers on this 
point, are no inconsiderable presumptive argu- 
ments in its favour. 

Do you wish to examine the claims of the. 
gospel ? Jesus forbids you to live in the prac* 
tice of vice, and assigns the love of sin as one 
cause of men's rejecting his religion. He tells 
you that the indulgence of sensual pleasure is 
hostile to the soul, and renders it averse to the 
reception of the truth. He condemns avarice 
as degrading to the mind, and producing a 
temper opposite and inimical to the gospel. 
He warns you against pride and ambition, as 
destructive to the love of pure religion. He 
cautions against prejudice, as an inveterate 
enemy to the discovery of truth ; and against 
precipitation of judgment, as leaving the mind 
unfurnished with evidence, and unqualified for 
determination. 

o 3 



298 

How much these corrupt the heart, and blind 
the understanding, is v ell known to every ob- 
server of human nature: they must consequently 
unfit the mind for a fair investigation of truth. 
If the gospel condemn them, and desire, nay 
and enjoin the person who comes to examine 
its claims, to throw them aside, does it not 
shew that it wishes to take no one by surprise, 
and to have no convert from wrong motives, 
or a defective investigation ; and that it is 
neither ashamed nor afraid of being put to the 
severest test, by such as are best qualified to 
judge of its claims ? 

The soul being freed from these impediments, 
you are required to come to the interesting 
task with such dispositions as have the most 
powerful tendency to enable you to judge 
aright. The doctrine of Jesus says to you, 
** examine the New Testament with a serious 
frame of mind. The subject is infinitely im- 
portant : and your happiness through all eter- 
nity depends on the result. Let levity be 
banished from the soul : it renders you unmeet 
for the arduous office. Bring with you an 
ardent desire to know the truth : let your mind 
be open to conviction. Embrace the truth 
"wherever it is found, and whatever the con- 
sequences may be : and wherever it may lead 
you, follow it on from step to step, till you at- 
tain the whole, and reach the boundary. Let 
impartiality guide you in all your researches, 



299 

Come clothed with humility ; c for God re- 
sisteth the proud, but giveth grace to the 
humble.' Let diffidence in your own judgment 
lead to repeated examination. Bring a pure 
heart : seek to have it cleansed from every 
sinful passion; for passion blinds the eyes, and 
stops the ears of the soul, so that truth can 
neither be seen nor heard. Act according to 
the convictions of conscience : whatever seems 
a duty, do: whatever is evil, shun. Let your 
heart and life be under the regulation of what 
appears the divine will; and daily cultivate 
the love of God and man. This is the path 
which conducts to the possession of truth . 
6 If any man will do his will, he shall know of 
the doctrine, whether it be of God, or whether 
I speak of myself.' John vii. 17. And as every 
good and perfect gift cometh down from the 
Father of Lights, present the most fervent sup- 
plications to him, that he would inspire your 
mind with divine wisdom, and preserve you 
from the hateful influence of error, and enable 
you to discover the truth, and incline your 
heart to embrace it with the most devout affec- 
tion." 

Such are the counsels which Jesus gives^ 
such the injunctions he lays upon you. But is 
this the method he would recommend, if his 
design were to deceive you ? These are not the 
words of a deceiver: on the contrary, is there 
not a consciousness that he is leading you in 



300 

the path to divine truth f With the ideas of 
moral order which have been suggested, is it 
possible for us to form a different judgment? 
This consideration must have much weight on 
every ingenuous mind. But it will have the 
best, the intended effect, if it lead you to ex- 
amine the gospel with the temper he requires ; 
as the consequence will be the profession of 
one of the first disciples ; " Lord to whom shall 
we come but to thee ? Thou hast the words of 
eternal life." 



SECTION IV. 



The Truth of the Christian Religion believed by those 
who have spent all their Days in studying the New 
Testament, 

There is not a book in the world which has 
undergone so strict a scrutiny as the New Tes- 
tament. It has been examined by its enemies ; 
and it has been examined by its friends. Ten 
thousands of the teachers of Christianity have 
spent a long succession of laborious years in 
searching into its contents: and they have 
written in its defence. They have displayed 
their belief of its truth by a life formed on its 
precepts, and animated by its principles : and 
they have died with a lively faith of its pro- 
mises, rejoicing in its consolations, and ex- 



301 
pressing a cheerful hope of the blessedness 
which it engages to bestow in a future state. 

This fact is recommended to the considera- 
tion of deists. Will they say, " These men 
were paid for their faith :. by that craft they had 
their living: there is little credit due to their 
testimony r" That there have been too many 
professing to be teachers of Christianity, who 
entered on the office solely for the loaves and 
the fishes, and who acted as mere men of the 
world, and sometimes as men of vice, must be 
acknowledged : and where a lure has been held 
out to anffiition and avarice, this is not to be 
wondered at. To their testimony not a gram 
of credit is due: let them be held in that con- 
tempt which their profaneness merits. But at 
the same time it will be granted, by all wnom 
incurable prejudice has not blinded, that great 
numbers of the ministers of the gospel have 
been among the most respectable characters 
in society. They have exhibited in the whole 
tenor of their conduct, integrity, sanctity, and 
goodness; and they have spent their time and 
employed their talents in doing good to their 
fellow creatures, and diffusing virtue and hap- 
piness around them. All the temporal remu- 
neration which many of them had, was a scanty 
pittance, scarcely sufficient to procure a humble 
subsistence from day to day. Can it be said 
that these men had very powerful temptations 
to deceive the world ? With such discouraging 



302 

prospects they entered on their office, and they 
continued in it till their dying hour : and when 
they gave up the ghost, they expressed the 
fullest approbation of their employment, and 
recommended the gospel to their family and 
friends, as the best inheritance. It must be 
allowed that none understood Christianity so 
well as they : and in their intercourse with 
mankind, they gave as strong proofs that they 
were upright and conscientious men, as were 
ever given by any of the sons of Adam. Had 
they been conscious that the gospel Mas not 
true, some of them would have come forward 
and avowed ^he imposture, and "warned men 
against it. Or if they were ashamed or afraid 
to do that, and to relinquish their office, death 
is the hour of honesty : and as they were soon 
to quit the world, and to be hidden in the 
grave ; and none could upbraid them for their 
confession, would not some of the best of them 
have thai disclosed the imposture ? But so far 
is this from having been the case, the more 
pious they were, the more firm was their belief 
of the divinity of the christian religion ; apd the 
more lively, in the hour of death, their hope of 
its eternal joys. This has been uniformly the 
result, not at one time, and at one place only, 
but in every country and in every age, and 
among every sect of christians without distinc- 
tion. 

Give this subject; deists/ your serious atten- 



303 

|ion. Judge of the character and testimony 
jof these men, as you would on other subjects 
with equal evidence. If in every thing else 
Ithey shew themselves men of intelligence and 
Imen of integrity, you have no just reason to 
'suspect them of disingenuity on this one point. 
The evidence will amount to this, that Christia- 
nity has been accounted true by the men who 
were best qualified to judge of its claims to 
truth and a divine origin. The measure of 
(evidence will be increased, if you take into 
iyour view, that thousands of christian ministers 
Ifor the sake of the gospel have suffered the loss 
'of all things ; and have submitted to want, to 
exile, to imprisonment, and to martyrdom in 
its most horrid forms. 



Thus have I endeavoured to place before 
I your eyes, the evidences of the christian re* 
jligion. Remember that by the christian religion 
\l?nean, the system of truth which is\contained in 
\the New Testament. The additions made to 
j Christianity, whether by individuals, or by 
| bodies of men calling themselves the church, 
j are destitute of all claim to divine truth; and 
! it would be as great an absurdity to consider 
! them as a part of Christianity, as it would be to 
add the Koran to the New Testament, and to 
account its contents as part of the religion of 
1 Jesus Christ, and of equal validity with the 



304 

writings of the apostles. When the witnesses 
of the life and death of Christ died, the age of 
inspiration ceased, for God had revealed by 
them every truth which it was needful for men 
to know: and whatever things have been added 
since, are to be looked upon but as the opinions 
of fallible men, without weight and without 
authority. Let all such additions be swept 
away as useless rubbish, and as noisome dung 
which have defiled the sanctuary of God. 



305 
CONCLUSION. 



Having thu^ briefly, and I hope I may add, 
with fairness and candour, stated the evidence 
of the divine authority of the New Testament, 
permit one with all the ardour of heart-felt 
affection to intreat you, my dear friends, to 
read it again and again, and weigh these argu- 
ments in the balance of impartial reason. 
Should any of you, notwithstanding all this 
evidence, reject the New Testament as an im- 
posture ; — before you throw the sacred book 
away, consider the following passages, in which 
it announces the mournful doom of those^ who 
will not receive Jesus as the Saviour of sinners. 
Go ye into all the world , and preach the gospel to 
every creature: he that believeth and is baptized 
shall be saved, but he that believeth not shall be 
condemned. Mark xvi. 15, 16. He that be- 
lieveth on the Son hath everlasting life ; but he 
that believeth not the Son shall not see life, but 
the wrath of God abideth on him. John iii. 36. 
.Neither is there salvation in any other; for there 
is none other name given among ?nen whereby we 
must be saved. Acts iv. 12. The Lord Jesus 
shall be revealed from heaven with his vxighty 
angels inflaming fire, taking vengeance on them 
who know not God and obey not the gospel of our 



306 

Lord Jesus Christ, who shall be punished with; 
everlasting destruction from the presence of the 
Lord, andfrmn the glory of his power ; when he 
shall come to be glorified in his saints, and to be 
admired in all them that believe. 2 Thes. i. 
1, 8, 9, 10. Such are the declarations of this 
book concerning those who reject it in unbelief: 
and on a supposition of its divine authority, 
they are both natural and just. For if " God 
has so loved the world, as to give his only be- 
gotten son unto it, that whosoever believeth in 
him should not perish, but have everlasting 
life," not to receive him must be the greatest 
of all sins; and must involve in it the highest 
degree of disobedience, ingratitude, and con- 
tempt. The unhappy men have refused the 
only method of obtaining happiness; and with 
unhallowed hands have shut the gates of mercy 
against themselves : and when on entering the 
eternal worlds they are cast off by God, and 
feel that sense of his displeasure which their 
iniquities have merited ; and are left under the 
full dominion of their evil passions, such a 
spectacle of misery will be presented, as no 
words can describe, and no heart conceive. 

Should a candid reader say, u I was a deist^ 
but I am now convinced that Jesus is the 
Christ:" remember, my friend, that a bare 
profession will avail nothing : it is necessary 
that the principles of the gospel should be 



307 

written on your heart, and that its precepts 
should mould your temper and direct your 
conduct; so that you may be entirely under its 
influence, and able to say with a disciple of old> 
" Christ liveth in me." 

In order to produce this effect, there is re- 
quired the energy of a higher power than 
man's. Jesus, when speaking on the subject, 
says, " Except *a man be born again of the 
Spirit, he cannot see the kingdom of God. 5 ' 
John iii. 5. And, in chap. vi. 44, u no man 
can come unto me, except the Father who 
hath sent me draw him." By the depravity of 
human nature this is become absolutely ne- 
cessary : and God who made man at first holy 
and happy, promises and delights to bestow- 
that grace w r hich renews Him in the spirit of 
his mind, and inclines his heart to embrace 
Jesus Christ " as made of God unto him, wis- 
dom, righteousness, sanctification, and re- 
demption." 1 Cor. i. 30. This doctrine so 
humiliating to pride, runs through the whole 
of the New Testament, and is designed to lead 
the person who is convinced of the guilt of his 
unbelief, to fall down before God in prayer, 
and address him in such words as these : " God 
be merciful to me a sinner. Send forth thy 
light and thy truth, and let them lead me and 
guide me. Create in me a clean heart, O 
God, and renew a right spirit within me." To 
animate you with the hope of success, Jesus 



308 

Christ has said, " Ask and it shall be given 
you, seek and ye shall find, knock and it shall 
be openejd unto you : for every one that asketh 
receiveth ; and he that seeketh findeth ;. and to 
him that knocketh it shall be opened." Matt, 
vii. 7, 8. And " If ye men being evil, know 
how to give good gifts unto your children »; 
how much more shall your heavenly Father 
give the Holy Spirit to them that ask him.'.' 
Luke xi. 13. 

Having received the blessing, and €i being 
in Christ, you are made a new creature : old 
things are passed away/ behold all things are 
become new." 2 Cor. v. 17. Living under the 
influence of the gospel, its doctrines support- 
ing your faith, its precepts forming, your tem- 
per and regulating your conduct,, its promises 
animating your hopes,. and its truths habitually 
filling your thoughts, and drawing forth your 
affections, you feel yourself as it were in a new 
world. Your life is unspeakably more happy 
than before. You have joys which " a stranger 
intermeddleth not with :" and your joy " no 
man taketh from you." 

It will be henceforth the grand business of 
life to please God, and be wholly devoted to 
him ; to maintain a constant reliance on the 
mediation of Jesus Christ ; to seek after a 
greater resemblance to your heavenly Father 
in wisdom, in rectitude, in sanctity and in 
goodness ; and to exert yourself, in order to 



309 

be useful to mankind in promoting their tem- 
poral, but especially their eternal happiness. 
The pleasures which result from spending 
your days in such a way, leave all others far 
behind : they are the purest and sweetest which 
are enjoyed on earth: but they are only the 
first fruits, and the pledge and earnest of still 
greater felicity. Death so justly dreaded by 
the greatest of infidels, is often invited by the 
disciples of Jesus as the messenger of their 
Father in heaven, to bring them home to their 
Father's house : and he will convey your soul 
into the presence of the God of love, and to the 
spirits of just men made perfect. At the re- 
surrection, your body shall be raised from the 
grave : and placed on the right-hand of the 
Judge, you will with rapture hear him say, 
" Come, ye blessed of my Father, inherit the 
kingdom, prepared for you from the founda- 
tion of the world." An eternity succeeds of 
perfect holiness, and of the purest and con- 
stantly increasing felicity, in the society of all- 
wise and holy beings, and in the full fruition of 
the friendship of God. To bring you to the 
enjoyment pf such happiness, is the design of 
this Essay in persuading you to become chris- 
tians. That every unbeliever who reads it, may 
be made a partaker of these immortal joys, by 
receiving Jesus as the Saviour, is the author's 
fervent prayer; and would be deemed a glori- 
ous reward, If but one receive. this benefit, he 



310 

mil account his labour not lost, but well be- 
stowed : for the happiness communicated to 
that one soul exceeds, with respect both to 
degree and duration, all the pleasure which 
ever has been, or ever will be enjoyed by all 
the men on the face of the earth, in every 
country, and in every age. 



FINIS. 



C. WHITT1NGHAM, Printer, Dean Street. 



WORKS 

in 

DEFENCE OF CHRISTIANITY, 

PUBLISHED AND SOLD BV 

T. WILLIAMS, STATIONERS' COURT. 



AN ESSAY ON THE INSPIRATION of the 
Holy Scriptures of the Old and New Testament. 
By John Dick, A.M. Second Edition, corrected 
and enlarged, 12mo. 3 s. Fine Paper, 3 s. 6d. 

THE REASON OF FAITH; or, an Answer to 
the Enquiry, Wherefore we believe the Scriptures 
to be the Word of God : with the Causes and Na- 
ture of Divine Faith. By J. Owen, D.D. Abridg- 
ed by J. Kirkpatrick. 12mo. 1 s. 

THE AGE OF INFIDELITY, in Two Parts; in 
answer to the Two Parts of Paine's Age of Reason. 
By A Layman. 8vo. 4s. 

REFLECTIONS ON THE RESURRECTION 
AND ASCENSION OF CHRIST ; and of the pro- 
bable Consequences of a public Exhibition of his 
Ascension, which some think necessary to the Cre- 
dibility of the Fact, By John Bigland. 8vo. 
2. 6d. 



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